The truthfulness of a lover affects even the lifeless;
Why then should it be found strange that it affects man’s heart?
The truthfulness of Moses (to his Creator) affected his staff and the mountain;
nay, it also affected that great, splendid sea.
As for the truthfulness of Muhammad, it affected
the beautiful face of the Moon and also the shining Sun.

-Jalaludeen Rumi (1207-1273 C.E.)-[1]

On many occasions, Muslims look for a precise word or title that captures the inner spirit, meaning and form of the Islamic message. The title “As-Sidq” perfectly describes the attributes of a person who is loved or graced by Allah due to truly following the path of Tauheed – the belief in the Oneness of Allah and living according to His Divine Message.

Examples of these model characters are mentioned in the Noble Qur’an in the following Surah 4, “An Nisa”, The Women, verses 68 and 69. They are people that are guided by Allah on the straight path and who obey Him and His Last Messenger, the Prophet Muhammed (S).

68:“And indeed We would have guided them on the straight path

69: and whoever obeys Allah and the Messenger – the Rasul
Will be with those whom Allah has blessed:
The Prophets – Al Nabiyeen and the Truthful – As Siddiqin,
The Martyrs – As Shuhada and the Righteous – As Salihun
What excellent company such people are.”

From the above verses, it can be seen that Allah has blessed four categories of people and they are the Prophets – Al Anbiya, The Truthful – As Siddiqin, The Martyrs – As Shuhada and The Righteous – As Salihun and that they are excellent company and companions.

For our purpose we would like to investigate the character of the Siddiqin – those truthful people and why they are so highly regarded and worthy in the eyes of the Creator.

The word Siddiq emanates from the Arabic root s-d-q which is also the basis of the word “Sadieq” (a friend). The root letters s-d-q are used to derive Sidq, yasduqu and sadaqa. The essence of its meaning refers to a true, sincere and upright companion. One may refer to one’s closest friend as a “Sadieq”. While the word Saadiq refers to a person who is truthful or has spoken the truth.

The Qur’an al-Kareem uses the word Sadaqah for charity. Sa-da-qa means, “He spoke the truth” but may also mean that “he kept or fulfilled a promise” or “he gave charity”. Real charity is when it is given with sincere and benevolent intentions. Thus the word Sadaqah also qualifies for that feeling that is compassionate, which moves our heart for the suffering of others and what motivates us to help others. Compassion is the best quality one can have towards other human beings and creatures.[2]

Giving obligatory – Zakah or voluntary charity – Sadaqah are both referred to in the Noble Qur’an since such giving is to purify one’s wealth and to be constantly interconnected to Allah with the knowledge that He is the ultimate provider. This act of charity is to be in submission to Allah and eradicates meanness and hoarding. Practicing Zakah and Sadaqah (other voluntary charity) are practical steps of strengthening Iman – faith and it is a path to inner and outer purification. Zakah is a pillar of Islam and an obligatory act of charity and purification and whereas other voluntary acts of sadaqah (generosity to those in need) enhance your nearness and belief in Allah.

Truthfulness is as effective as the “elixir” of God’s Greatest Name. When asked about the Greatest Name, Bayazid al-Bistami (804-874 C.E.) answered:

“Show me the Least Name among God’s Names so that I may show you the Greatest One. If there is something as effective (for the acceptability by God of prayers and actions) as the Greatest Name, it is truthfulness. Whichever Name is recited truthfully, it becomes the Greatest.”[3] Thus, real submission to Allah is truthfulness in expression of our belief in Him.

A note worthy point on this subject of As Sidq – truthfullness is to glance at the character of beloved Prophet’s (S) before his Prophethood. His reputation as a man who was fair, honest and with superb conduct became well known. He always spoke the truth, he was always dependable, and he always fulfilled his promises. His honesty was beyond question and to such an extent that he earned the nick-name of “Al‑Saadiq Al‑Amin” which means: The Truthful, The Trustworthy. This was an honour not given to anyone before in Mecca or Arabia. Muhammad (S) acted and behaved as his very nature demanded and it was very difficult, if not impossible for him to be any other way. His very nature was that of a man of the highest integrity and truthfullness. [4]

In those early days of the Prophet’s mission he kept the company of people as AbuBakr (R). From the early years AbuBakr (R) was known for his good an upright nature. His parents named him Abu Kaaba (the servant of the Kaaba) and when he became a Muslim the Prophet changed his name to Abdullah (the servant of Allah).[5] However, he was called AbuBakr [6] because in Arabic a young camel is called ‘Bakr’. Since AbuBakr (R) in his youth, loved looking after camels and their health & treatment, people started calling him AbuBakr (The father of camels).

He was a close and constant companion of the Rasul (S) and later he referred to him as AbuBakr (R) As Siddiq – the absolutely attesting. Of him the Prophet (S) said, “If I had taken to myself a beloved friend, I would have taken Abu Bakr (R) as my beloved friend; but he is my brother and my companion.”[7]

This title of As Siddiq – the truthful, was given to AbuBakr (R) by the Prophet Muhammed (S) when he related his experience of the night journey to Masjid al Aqsa in Jerusalem (Al-Isra) and his ascension through the Seven Heavens (Wal Mi’raj) to AbuBakr (R) and he immediately and without hesitation replied “Sadaqta” – “you have spoken the truth”. From then on AbuBakr (R) came to be known as AbuBakr as Siddiq – One who, due to his immense trust in Nabi S.A.W., attested to whatever he said even though he might have been absent from the scene of occurrence. [8]

From the above verses 68-69 from Surah 4, “An Nisa”, The Women, we clearly appreciate that whoever obeys and acknowledges Allah and the Messenger of Islam will ultimately be in the company of whom The Creator has blessed and graced.

All good actions done by people bring benefits of one kind or another. It is natural for righteousness to bear sweet fruits and fragrant flowers. On the other hand, evil leads to harm and loss. The above verse is a commentary on this principle of goodness, which brings enormous benefits and bounteousness to those people giving and receiving in the way of Allah.

Imam Abu Abdullah Qurtubi, a commentator – Mufasir of the Noble Qur’an (died in 1273 C.E.) gives an interesting background to this revelation. He reports from Aisha (RA), the Prophet’s (S) wife and mother of the faithful, that one day a companion of the Prophet (S) called Thauban (R) came to visit him. Usually Thauban (R) was cheerful but today he looked miserable. The Messenger of Allah enquired, “What’s the matter O Thauban?” He replied ‘O Messenger of God whenever I am sad I come to visit you and that makes me happy, but now I worry that when I think about the Hereafter, there you will be very near to Allah but I will be far away and I will be unable to even see you. It is this thought of separation which is worrying me.” The Messenger said nothing and just then the Great angel Jibra’eel arrived with this Divine message: telling Thauban (R), “you need not worry if you truly love and obey Allah and His Messenger then you will be with them”.

One of the most delightful pleasures of life is to be in the company of the people one loves. People like to be with their families, their beloved, relatives and friends. Here the Glorious Qur’an is giving the obedient servant the assurance and promise of being in the company of the four most honoured categories of people, in the Hereafter: The Prophets, The Truthful, the Martyrs and the Righteous.[9]

The Siddiqin – The truthful are people who have a clear sense of right and wrong and when the truth is presented they readily accept it. Many of the followers of the Prophet (S) had this quality, but no one more so than AbuBakr As-Siddiq Akbar (the greatest Siddiq). His love of Islam and the blessed Prophet (S) was sincerely displayed and his ability to judge between truth and falsehood, illustrates the meaning of As- Sidq (real trueness to Allah and the Prophet (S)).

For example, when the Messenger presented Islam to him for the first time, AbuBakr (R) immediately testified and became a Muslim. Similarly, when the Messenger told him the story of his miraculous night journey, AbuBakr (R) was the first to believe him. He knew the magnitude of the Prophet’s (S) character and because of his clear sightedness and truthfulness he testified accordingly.

From the above discussion one can appreciate AbuBakr (R) as the Imam – leader of truthfulness and therefore, he is As Siddiq – the truthful. This station is attributed to AbuBakr (R) because he was a friend – among the awliya of Allah and he was truthful to Him. The essence of this characteristic is to establish a close relationship as a friend of the Creator.

The Noble Qur’an in Surah 49, “Al Hujurat”, Inner Apartments, verse 15 advises that,

“The believers – Mu’minun are only those who have faith – Iman in Allah and His Messenger, and have subsequently had no doubt and they struggle – (make) Jihad with their wealth and themselves in the Way of Allah; they are the truthful ones (As-Saadiqun).”

This verse refers to those who believe in Allah and the Rasul (S) and are true in their actions and words and they struggle with all their means and especially with their wealth and thereafter their lives in the way of Allah – they are the Saadiqun – those truthful in the expression of Imaan.

A beautiful example that imbibes this verse is the generosity of AbuBakr, As Siddiq, when he gave his wealth to support the Prophet (S) and Islam. A sound and an authentic – “hasan” hadith[10] from Abu Daud (817-888 C.E.) tells us that AbuBakr (R) was the quickest and the most generous to rush to a good deed. In this case there was an appeal for funds from the Prophet (S), to assist the cause of Islam. Umar (R) saw an opportunity to outdo AbuBakr (R) and committed a large amount. The Prophet (S) saw what Umar (R) brought and asked him what he had left for his family. Umar (R) answered that he came to the Prophet (S) with half of his wealth and left the other half for his family. When AbuBakr (R) was asked what he had left for his family. He answered that he had brought all of his wealth and had left Allah and his Rasul (S) for his family. On hearing the sacrifice of AbuBakr (R), Umar then realized that he could never surpass the generosity and helpfulness of AbuBakr (R).[11]

On the perilous occasion of the Hijra – migration of the Prophet (S) to Madina, it was AbuBakr (R) that accompanied him. They took refuge in a cave on Mount Thur and the Meccans scouts were searching the districts around the city to make it difficult for their escape. Instruction had gone out by the Meccan leaders that the Prophet (S) should be killed as he was a threat to their leadership, power base and lifestyle. AbuBakr (R) feared the worst when these scouts came nearby the cave and he was anxious that they would be captured. Allah revealed a verse in the Noble Qur’an that describes the serenity of the incident in Surah 9, “At Tawba”, Repentance, verse 40:

“And there were two (persons) of them in the Cave, when he said to his companion, “Do not be despondent, Allah is with us.” Then Allah sent down His serenity upon him and reinforced him with troops you could not see.”

In this incident, Allah engraved His name on AbuBakr (R) Siddiq’s heart and due to his unstinting support, generosity, sincerity and truthfulness and a companion of the Prophet he became a teacher of the inner dimension of Islam.

Ibn Ajiba (1747-1849 C.E.) the celebrated Moroccan Sufi in his exposition of Ibn Ata’alla’s (died 1309 C.E.) seminal sufi treatise Al-Hikam informs us that to refine our hearts, we must be in the state of Ihsan – beauty, perfection and to do deeds of excellence to worship Allah as though you see Him, and if you can’t visualize Him, then know that He sees you. He said that our beloved Prophet (S) had reached this high stage, which is to witness Allah. The Shaykh advices that for a person wanting to achieve this state of the heart, the essentials that must be in place is to have Al-Ikhlas – to be sincere and faithful to Allah, to achieve a state of As-Sidq – truthfulness for and towards the Creator and to have a calm, tranquil and contented heart by the remembrance of the Creator – Tumaaninah.[12]

This heartly condition of As Sidq – truthfulness gives a willing trust in other men within defined limits. Its outward signs are ready trust, in Allah, in the Messengers, in the Books, The Angels, The Last Day, The Balance and the Decree. This in turn engenders strong companions and sets up a noble community. The company of the “Saadiq” (person true in fulfilling the orders of Allah) is the perfect setting for contemplation and witnessing. The “zikr” for strengthening the portion of the greatest of inner qualities is the “zikr” of acceptance of Allah and His vast power. It should be constantly on the tongue for the one who longs for this station.[13]

The character of truthfulness is the most trusted and firmest road that leads to Allah, and the truthful are fortunate travellers upon it. A Siddiq is truthful to the essence of action and distinguishes believers from hypocrites and the people of Paradise from the people of Fire. Truthfulness is a Prophetic virtue in those who are not Prophets but are close friends of Allah. Thus, the Siddiq is a person who has reached complete truthfulness, because they are the best of human beings after the Prophets and they are recorded in the Creator’s Court as a trustworthy representative of loyalty to Him.

Junaid al-Baghdadi (830-910 C.E.) a great friend – Wali of Allah says: A loyal, truthful person changes states at least forty times a day (in order to preserve personal integrity), while a hypocrite remains the same for forty years without feeling any trouble or unease (over his or her deviation).

The initial degree of truthfulness is sincerity and behaving the same whether in public or in private. This is followed by being true in all thoughts, feelings, actions, intentions and states. The truthful are those valiant people whose feelings, thoughts, and actions do not contradict one another. The most truthful are those heroes who are absolutely true in all of their imaginations, intentions, feelings, thoughts, actions, and gestures for the love of Allah.[14]

The nature of As Siddiq – an absolutely truthful person, consists of developing a spiritual rank until it attains perfection. One has, therefore, to be alert at all times and compensate for one’s shortcomings and with consistency, constancy and refining one’s acts and within a short while can hope to establish the perfect state of Sidq – truthfulness.[15]

This state of As Sidq – truthfulness to the declaration of Imaan, also delivers a person from the punishment of the fire as the following Surah 92 “Al-Layl”, The Night, verses 14-21 illustrates:

14. “I have warned you of a Fire which rages,
15. In which only the wretched will roast –
16. Those who denied and turned away.
17. Those with most taqwa – cautious awareness of Allah – will be far removed from it:
18. Those who give their wealth – Zakah to purify themselves –
19. Not to repay someone else for a favour done –
20. Desiring only the Face of their Lord Most High.
21. They will certainly be satisfied (in paradise).”

Ibn al-Jawzi (1126-1200 C.E.) a famous jurist and a historian during the Baghdad Caliphate, states that many Muslim scholars and the Companions of the Prophet (S) were certain that these verses referred to Abu Bakr (R). Among all the people, he was called “al-Atiq” – delivered from the punishments of the Fire – due to being the most devoted and pious.

Amongst the friends of Allah – the Wali’s that ranked among the siddiqin, was Shaykh Abdul Qadir Jilani (1077-1166 C.E.). At the age of 18, his thirst for knowledge and eagerness for the company of the awliya – friends of Allah took him to the city of Baghdad in Iraq.

It is related that as he was about to leave home on this momentous journey, his widowed mother sewed forty gold coins inside his coat as part of his inheritance, and as parting advice told him to be forever truthful. The caravan with whom he was travelling had gone as far as Hamadan when it was attacked by a gang of robbers.

In the course of their looting and pillaging, one of the robbers asked him whether he had anything with him and he truthfully replied that he had forty gold coins sewn in his coat. The robber obviously thought he was joking and narrated this incident to his chief who decided to come and see this young man.

When his coat was torn open, sure enough there were forty gold coins. The gang leader was astounded. He asked Shaykh Abdul Qadir Jilani as to why he revealed this secret when he could have kept it to himself. Shaykh Abdul Qadir Jilani told him that his mother had advised him not to lie and he was duty bound to obey his mother. On hearing this, the gang leader was overpowered with remorse, repented, accepted Shaykh Abdul Qadir Jilani as his Shaykh and so did all his followers and they went on to acquire wilayah (sainthood) themselves. This is how Shaykh Abdul Qadir Jilani came to be ranked among the Siddiqin.[16]

The reality of this station of As Sidq – truthfulness, is self orientation, awareness and transformation of the self with wisdom, action and deeds for the love and worship of Allah and as His close friend. The recognition of the truth is to remove the disease in the heart of hypocrisy – nifaq. Cultivating and establishing a character and state of Sidq – truthfulness together with Ikhlas – sincerity and Taqwa – cautious awareness of Allah, is a condition of a purified heart as the Hadith Qudsi [17] renders that the entire universe cannot contain Allah but a heart of a Mu’min – a practicing believer, can.

As Sidq – truthfulness is the attribute of the servant of Allah and it balances the inner and outward purification of the self. Truthfulness is achieved by realizing all states and stations towards the love of the Creator, so much so that sincerity needs truthfulness, and it does not need anything accept intending Allah by the act of His worship.[18]

May Allah guide us to be of those that He has graced and to be in the company of the best companionship. Aameen

Glossary

s-d-q- An Arabic root word and the essence of its meaning refers to a true, sincere and upright companion. The root also derives the words sidq, yasduku and sadaqa.

As Sidq - Truthfulness

As sadieq – A close friend

Sadaqah – a word that denotes the giving of voluntary charity.

As Saadiq – a person who has spoken the truth

As Saadiqun – Truthful in the attesting of Iman – faith

As Siddiq – The truthful or absolutely attesting person

Sadaqta – You have spoken the truth

As siddiqin – The truthful. The As siddiqin are gone to Madina

As siddiqun – The truthful. Those are the As siddiqun

Footnotes

[1] http://72.14.235.104/search?q=cache:oOWlMvoc5YgJ:en.fgulen.com/content/view/881/17/+Rumi+and+sidq&hl=en&ct=clnk&cd=1

[2] http://72.14.207.104/search?q=cache:b-5Zita6SSoJ:www.crescentlife.com/spirituality/compassion_islamic_perspective.htm+root+word+of+Sidq&hl=en

[3] http://72.14.235.104/search?q=cache:oOWlMvoc5YgJ:en.fgulen.com/content/view/881/17/+Rumi+and+sidq&hl=en&ct=clnk&cd=1

[4] http://islamicbooks.info/H-4-Muhammad/4-Muhammad-2.htm

[5] http://www.geocities.com/islamimiracles3/Hazrat_Abu_Bakr_Siddiq.htm

[6] According to a famous Egyptian historian, Muhammad Hussain Haikal

[7] To be brother or a companion is greater in Islam, because this relationship for the Creator.

[8] http://72.14.207.104/search?q=cache:fJqtAsFxrKkJ:www.islambasics.com/view.php%3FbkID%3D999999%26chapter%3D

[9] http://64.233.161.104/search?q=cache:NzVBl_vKMW4J:www.karimia.fortnet.co.uk/17.pdf+Meaning+of+Siddique&hl=en

[10] A Hadith is a saying of the Prophet of Islam

[11] http://www.java-man.com/Pages/BestGenerations/BestGenerations02.html

[12] Iqaad Al Himam fi Sharah Al Hikam – An explanation of the Hikam of Ibn Ata’alla Iskandri by Ibn Ajiba

[13] The Hundred steps by Shaykh Abdulqadir Al Murabit-1998

[14] http://en.fgulen.com/a.page/books/key.concepts.in.the.practice.of.sufism/a881.html

[15] http://www.islaam.org/Tasawwuf/Tasa_52.htm

[16] http://hamzajennings.com/archives/251

[17] Hadith Qudsi – A hadith that is narrated by the Rasul in the words of the Creator

[18] http://64.233.187.104/search?q=cache:gpJG0z60rLMJ:www.bogvaerker.dk/Bookwright/The_Complete_Forty_Hadith.html+al+ghazali+on+truthfulness&hl=en

Introduction – Current Events in the years 2008-2009, Gaza, Palestine  

Recent events in Gaza, Palestine has brought to the attention of the world the human crises of the Palestinians and the results of the Israeli occupation since 1948.

Daily on the news, we heard of the deaths and injury of children and civilians and watched the atrocity of the war against them to an extent that it becomes unbearable to continue to hear and see the cries and plight of these helpless people. The story of David and Goliath was being played out again and we need to review whether the ‘sling shots’ or the rockets shot by some members of Hamas is having an effect on the defence of the Israelis.

A later report of the attack by the Israeli War Machine on Gaza and the Palestinian people was seen by many analysts as senseless and reckless. Information of this assault that was received from the Israeli soldiers was described as an onslaught that was not the engagement of the Israeli armed forces with the troops of Hamas that both ground forces were expecting; instead it was a horrific barrage of bombs that shook the earth to such an extent that it even threatened the Israeli ground forces a few kilometers away. They were instructed to move in the open due to the danger of buildings and bunkers collapsing on their own forces due to the intensity of the bombardment of bombs that was falling on Gaza and its people.  This shocking act of the Israeli assault on the Palestinians in Gaza went on for days with no mercy or peace in sight – accept to destroy a people into submission without consideration for any civilians, soft targets or infrastructure.

The modern military force of the Israelis, funded and armed by the Western superpowers arrogantly mustered themselves to kill, maim and destroy the Palestinians and to weaken them so that they can be stronger and survive longer.

Many humanitarian organisations delivered aid against all odds so that the Palestinians in Gaza had a chance to survive this horrendous onslaught by the Israeli war machine. The death toll rose from 100 to 500 and beyond 1300 and thousands more were wounded. They were all mostly civilians.

Development, assistance and solutions

This cataclysm of destruction and the loss of life of the Palestinian people almost seem like a hopeless situation when one measures them with the odds, yet there are solutions.

From the offset I would like to say that however, difficult the problems that a nation or people or the whole of humanity may be facing it must be our priority and endeavour to solve these difficulties and problems quickly, wisely so that there will be lasting peace, prosperity and the development and health as a reality and a quality way of life or existence for all involved.

It is also not the purpose of this exposition to offend anyone and instead it offers a poignant and hopeful perspective so that everyone concerned can reflect and produce the desired results that will wean and walk through the problems for a dynamic, peaceful and appropriate solution for the benefit of all concerned.

It is a framework that offers a way forward to initiate a solution that I believe must be encouraged to succeed. I know that discussion must be ongoing and to find solutions can be difficult and demanding, however the optimist will endeavour to do the best for themselves and assist wherever they can. The grim realities of so many life conditions and issues that are challenging humankind in many parts of the World and because of these problems and tragedies, people are calling out for a new positive perspective as solutions for a better life for all of humanity.

I believe that there must be strategies for short, medium and long term solutions and there will be no overnight results.

Despite being all human beings, we refuse to accept that everyone must co-exist with each other irrespective of culture, creed or gender. This is easier said than done.

Food and medical aid are short term solutions. Despite this, even these basic human needs are denied to a people who suffer and await that humanity would give a helping hand. Simultaneously, to engage all the relevant parties, the media, politicians and everyone necessary to lobby to stop this horrendous onslaught against the Palestinians and to bring peace in the region is an essentiality that has never been fulfilled.

Now that the inherent violence has slowed down and almost stopped, the people of Gaza must be given assistance to rebuild their infrastructure so that people can get on with their lives.

Solutions from a timeless perspective

The medium and long term solutions are from a timeless perspective that ‘the condition of a people will not change unless they change what is in themselves’. This means in simple terms a transformation of the self and away from the ego and transcendence to a just, contented, compassionate and sincere human being of high intellect that relates to the enlightened, conscious and pure self. This is for each of the warring factions and all those who have associated interests in the region.

I would like to bring into perspective and briefly discuss why the basic nature of the self must be understood so that we understand the reasons why conflict occurs from ourselves and how to remedy this from ourselves; this is firstly at an individual level and thereafter at a collective level.

How can lessons be learnt from history?

The crisis that the Palestinians are facing and experiencing is not consequentially different from the various mixtures of events that historically occurred and continues to occur and from the choices which their own people, earlier generations and, especially, any leadership decided and adopted. These factors determined their own outcome.

The Middle East conflict is not limited geographically since it politically extends over humanity. We can read and analyse from history to ascertain the factors which determined their own destiny and regard such factors as the ignored conclusions that were to become the realities of the future. This has been repeatedly shown in the histories of nations.

It is important to focus on the specifics of a solution. It is my view that individuals, governments and those involved are looking elsewhere to solve this problem and yet the core issues for a solution are intrinsic in the nature of ourselves as a human race. When human beings realize that there is a problem, then they must discover from themselves as to what the solutions will be.

I believe everyone must understand that the solution and healing is from knowing the self as this is where we will discover that the lower ego that desires negative impulses must be converged to the higher pure self of righteousness so that solutions will be with justice and compassion for lasting peace.

Please consider general discussions on the dynamics and perspective towards a healed and just human being that can show the way towards the higher nature and peace on earth and the unity of humankind and the hopeful solving of the Palestinian/ Israeli problem.

Transformation from our ego and to act from our Higher Self as a solution

We acknowledge that we have desires and needs but we forget our higher objectives, and the purpose of the love and goodness within human beings. The reason that we were created is to transform ourselves to move away from our ego towards love, justice and peace with contentment and in perfection with every facet of excellence. We must look at the duality of the self and their workings and become aware of their realities so that we can heal ourselves. This is the beginning of awareness or consciousness of a human being who is now positioned for greater possibilities of perfection and solutions.

To begin with, we must recognise and keep in check the lower ego of arrogance, pride, anger, hatred and covetousness and etc. We must simultaneously be examples of trustworthiness, truthfulness, righteousness with sincerity and other noble virtues. Then only can we reflect just models of leadership in all walks of life. It is then only that we can appreciate human lives and peace. Indeed, transformation of the self is ‘a mercy to Humankind’.

The negative behaviour patterns of the lower self have been with us since time immemorial and continue to harass us from our own selves because we do not always look at the positive nature of the self – the enlightened, the conscious, which is the contented pure self that would be a genuine healing and form mechanisms for solutions to evils, enmity and disrespect. It is really the lower bestial and rampant allowance of our blaming egos that is so dangerous. It is even more dangerous when it becomes a collective ego.

How can being aware and conscious of our various self help?

In order not to be caught in the trap of the lower ego, people have to be re-educated to begin a “consciousness of the self” to know the difference between the lower ego and the contented and higher self. These dualities of the self are both essential aspects of the self. One must stop the lower ego from overtaking the pure higher self that creates a solution as an exemplary human being who is caring and serving – all for the love of the Creator. This is a step by step process of removing the veils of hatred, meanness, greed and injustice that will bring generosity, modesty, courage, and wisdom with justice and compassion with sincerity, trustworthiness and truthfulness. We cannot deny the reality that the message of the Creator and His demands are not universally accepted, and thus, the battle within ideological differences would not be eliminated.

Our individual consciousness must transform us towards a collective consciousness and this is usually much tougher and requires good teachings, coaching and leadership. Therefore, a preferred concentration of teaching techniques and  curriculum development for the training of the self needs to be seriously considered as an essentiality to life which will be familiar so that this collective transformation has a chance to succeed.

We have to enjoin actions of righteousness, truth, justice and peace for all humanity. When this transformative process and behaviour is in place with a heightened intelligence of refined courtesy then one can practice patience more easily and without hindrance. We have to unitedly and individually assist in all socio-economic development programs worldwide to eradicate poverty, disease and ignorance.

In the mean time we must find such teachers and teachings that direct the individual to this type of education. We need to deal with all endeavours and undertakings with a sense of excellence, goodwill, just behaviour and good character at all times and especially when these good values are against the lower bestial and blaming self.

At this point it may be appropriate to mention that this path of transformation must be continuous and humanity must be vigilant in excellence, mindfulness and perfecting the self towards the conscious and contented, pure self, with training, refined courtesy, the best behaviour and character and humbleness as when we take our eye away from the lower self we can revert back to the ways of hypocrisy, arrogance and negative character inclinations.

This process will be defined as a lifestyle, governed by its own laws, systems and ideas that will be progressed by the higher nature of human kind by knowing its lower entities for the best judgment to ensure the welfare of the individual and the collective development, well-being and general health of humanity with justice and ensuring lasting peace with compassion and sincerity. 

In other words, what sounds like a weak solution ultimately is the strongest one. Such enlightened and transformed persons will attract the blessings of the Creator which will bring victory for humankind and justice and provide global peace that has been so elusive in many parts of the World.

Evil will not disappear, but the reality of this higher consciousness will progress the noble virtues and qualities for the general good of humankind because of the wide-ranging re-education and the way of life that gives hope for everyone’s growth and health so that a collective transformation will manifest and evil will be constantly curtailed from ourselves.  

Perfected people as leaders in History

Looking, through history it is interesting to find that such people have achieved this consciousness and helped their communities to prosper from the wisdoms that were transformative. To mention a few of these people is to speak about their success and understanding of their own consciousness and their subsequent delivery for themselves and their people. Names as Confucius, Buddha, Abraham, Moses, Jesus and Muhammed come to mind (may peace be upon them all). It is noteworthy to mention that many historians[1], scientist and anthropologist found the Prophet of Islam (peace be upon him), as the most influential person in history who successfully assisted in transforming the individual, society and nation in Arabia during the early 7^th Century C.E. His message and way of life made a far reaching transformative impact on the World and Civilisation.

Keeping in mind that these were great people and they recognised the necessary path required for their own salvation – it is also important to understand that the essence of the nature of the self is the same for all human beings. Obviously, each human being is unique and to repeat what these great people achieved cannot be compared to any other period of history, yet we have the same capacity and potential today and it is the same essence of the nature of self to achieve this success of transformation towards the higher self for ourselves and humanity in the 21st Century.

Knowledge of the background and circumstance, to find a solution

In the context of the present crises, having more knowledge of who the Israelis and the Palestinians are from the Torah, Bible, Talmud and Qur’an and other sources would enable concerned parties to place better strategies into place. It would help us to discover the lower nature of the oppressors and the arrogance of those who perpetrate violence and create disorder. History sheds light as to why this conflict is a centre to world politics. Biblical and Qur’anic texts discuss events that brought the Israelis into Palestine. What are the claims of the diverse racial and religious factions? Who is entitled to the land and does entitlement justify war against a helpless people or civilians? Can we condone the immorality of occupation and the injustices of one nation against another or the violence against each other or the necessary defence for the sacredness of life and the survival of a nation and humanity.

It would mean that the global picture of the geo-political dynamics and the culture of the behaviour of the various people must be studied. It is imperative to seriously consider the follies of the various leadership institutions in the area and elsewhere in the world. This would include the Islamic Caliphate, and its demise in 1924, the founding reasons for the state of Israel as well as the involvement of the imperialistic powers as France, Britain, and Russia and later the USA. How has the discovery of oil, altered political strategies and economic decisions in the Middle-East and especially in relationship to World development and dominance by the super powers?

Such a study should be taken up by people who are mustering themselves for truth and good character. They must pass on the necessary and relevant information for the benefit of peace and justice. They need to sincerely assist with the re-education and renewal of the individual, societies and humanity at large.

People must not only be aware of the history and processes of conflict and violence in this part of the world since they must become representatives of all struggles against oppression and injustice elsewhere as well.

Mindfulness and watchfulness

Having mentioned and forewarned that humanity must not take their eye off the lower self, similarly we must be vigilant in the world to serve humankind and in our endeavours to do our best, perfecting and with excellence, improve ourselves in all the branches of learning, knowledge and ethics because if we do not keep up in the World – by the ‘token of time’ we will fall into ruin.

We must do well in our own transformation from the lower self to the higher pure self as well as to utilise this wisdom capably and skillfully in the World by serving and assisting each other with the best righteous actions and deeds for individual and collective development and growth in all aspects and fields of life. Whilst we are educating and transforming ourselves we must aspire towards the good and excellence in the world as a benefit for our growth and well-being, always with humbleness and sincerity.

Raising the standards – The constant effort for learning, perfection and righteous actions

Changing and raising the standards and conditions of people demands greater knowledge of all the sciences and arts especially current affairs. Contemporary focus, correct action, positive responsiveness and affective decisions must be established towards solving the affects of global warming, sustainable development, political science and governance. Righteous leadership in history has set precedents for us but we have failed to learn the lessons of history. Holistic medicine and other effective and proven natural medications have for too long been ignored in our capitalistic societies.

An important word regarding the well being of the world and its ecosystem have to be considered. During our quest to achieve excellence with a heightened intellect is to achieve success herein as well as in our spirituality and transformation. By being involved in learning and the refinement of the self will assist humanity to maximise the potential of the self and the treasures of the world to its best and responsible capacity to improve the condition and quality of life as an example and for the survival of the world and humankind and all creation. To do well in the nature of knowledge – the epistemology and its uses and courtesies will bring forth the best scope for success for the unity of humankind by establishing systems and methodology for change that will enhance the best potential of the higher and pure self.

Raising the standards are only general perspectives as we have to look deeper into how we are to govern the World by our higher entities and qualities as they are serious warnings creeping up as global warming, the shortage of water and therefore the shortage of food and many other issues that requires our attention and study, which then raises certain realities that humanity must consider for our survival.

The sooner we awake to our to own negativity and lower ego the sooner we will relate to and appreciate the higher aspect of our selves so that we will govern the World Justly with all the noble Virtues that will assist us to make our lives more enriching, meaningful and happier. 

Broader perspectives as solutions and looking even deeper at ourselves

Every person has to be especially cautious in not supporting tyrannical or arrogant leadership and corrupt lobby groups. Economic justice and equity must prevail in society. All these issues necessitate that we gather the support of humanity to ensure goodwill and a measure of defence for peace at all times and to never overstep the boundaries.

Warfare strategy and tactics and its history must be re-analyzed so that world leaders and governments learn and understand how to deal with the lower nature of people from the strength of their higher inner pure selves to ensure peace and harmony. This will be true compassion and peace for humankind. Serious considerations must be addressed by humankind as to the reasons war and violence occur and the necessary behaviour to curtail this unnecessary misconduct.

Public relations and Media

Presenting and defending our case of justice with peace in an articulate manner with clarity at all levels should not be neglected, especially in the media. I reiterate and I cannot emphasise adequately that we always have to be on guard against our lower nature. We must outwit the lower self from the higher conscious self. We have to heal ourselves by our self from our self.

Training people in all the fields of knowledge has not necessarily improved standards of good behaviour. Human accomplishments have served us in many ways but have also harmed us because we have pursued these undertakings from our negative intentions and inclination.

We are not taking the pure nectar of our productions to preserve only the truth and righteousness. Our endeavours must serve humanity to cleanse and heal the self for peace and contentment to prevail. In a manner to advance our progress, it is essential to enjoin what is righteous and forbid what is evil so that we set a standard for an enlightened and an enhanced future for all humanity. This view is not only the pursuit of excellence but it is the quest for happiness as well.

The best potentials and best behavior as solutions for the ills of humanity

We are all duty bound to be just soldiers, compassionate husbands, articulate and fair journalists or media persons, philanthropists, entrepreneurs, fair minded business persons, women and men who educate the children and nation. Serving others must be an inherent attribute. Politicians must serve people and be humble, trustworthy, truthful and sincere. Religious scholars and leaders must strive to instill, educate and serve humanity with higher teachings, and be examples of good ethics, morality and character.

The more people that practice good behaviour, more morals and higher levels of humanity or spiritual lives, then only will we hopefully witness change and positive results in our selves. Only then will evil not be given a chance to prevail.

Goodness in a Universal atmosphere

As illustrated during Eid or Christmas or Diwali, the atmosphere of the entire world changes and moods of people are happier due to the charity, goodness and joy of people. This type of behaviour must be practiced enduringly and with everyone. The more that you accomplish, the more you achieve for yourselves. Humbleness must appear with sincerity and good character.

You should remember to approach others with empty cups so that their goodness can always fill your being with some learning or level of goodness. Thus it is important that we spend our time with people that imbibe these righteous wisdoms and values. Such behaviour must show from the cradle to the grave – always perfecting, hoping and doing one’s utmost without arrogance, anger, greed, selfishness or covetousness so that it becomes permanent in our current character and conduct.

Collective behaviour – consciousness, awareness and/or ego – Past, present and future

We need to be careful of the lower nature of the inner selves of each other since within it lays the problems and spiritual sickness. The higher self is a solution since it represents a healing from evil that is also within. We often perceive this duality of the self but ignore to uplift our lower selves towards our pure souls. Thus, the solution for peace and justice is not far off. It is as closer to us than our jugular veins.

A final point to consider and reflect upon is if the collective behaviour and larger worldwide ego supports the oppressor that has gross bestial tendencies, then the world will necessarily be agitated by this negative atmosphere, and it will require an equally large enlightened and pure consciousness to overcome this international negative comprehension of the Middle East and elsewhere. This is the difficulty and the problem of our time.

Thus an oppressor as the Israelis who have occupied and overwhelmed the Palestinians in 1948 by the support and assistance of the superpowers as England, France and the USA because they were in slumber and forgot about perfecting themselves throughout time. They had failed to have the most affective and enlightened leadership. They thus did not endeavour or struggle for perfection in every aspect of life. The Muslim World and Palestinians have only themselves to reproach because they have allowed the negative lower ego of imperialistic and evil predisposition of the Israelis and the Western Superpowers for their own end to take over their lands due to their own historical apathy and ego.

They were being dangerously comfortable and not accounting for the erosion of their own inner beings nor watchful of other egos just like the Israeli who were hatching their own political and imperialistic plans to take over “lost sheep for slaughter”. Similarly, the Israelis will also have themselves to blame if they themselves do not appreciate the nature of the self to change their own condition for the benefit of everyone towards peace and justice. They should know from their own encounter during World War 2 that history has shown that providence has never been kind to arrogant oppressors. Thus the lessons from history are that the sooner they change their own condition of arrogance, deceit, and power mongering, the sooner would they save themselves from destruction.

Concluding thoughts -Taking responsibility as a solution

Nothing has to be lost for any person as the first level of awareness occurs when the individual takes responsibility of their own folly, arrogance and mistakes and return towards their own salvation by bringing the lower ego towards the pure perfected self. This wakefulness is the beginning of transformation and now the effort must be addressed towards the practise and transcendence as a higher being that must be enlightened and just – who always works towards peace and security and the well-being and happiness of humanity and themselves.

Meanwhile the Palestinians and the Israeli will continue their fight but the greater struggle for each of them is the fight against the lower self or bestial and blaming qualities. The fight will not end without such purification. And when the Israelis oppress the Palestinians – they the Palestinians have to fight to defend themselves against a greater ego with justice and fairness so that they must transform themselves to be examples of righteous human beings wholeheartedly and in every endeavour who will always transcend towards peace and victory ultimately.

Hence, a great deal of work is required to re-educate everyone to see the bigger picture and understand what the Palestinians are up against. It is also the responsibility of humanity to muster their enlightened defense against this large negative ego that can devastate the world due to their violence, greed and arrogance.

Acting from awareness as the ultimate solution

When we understand the duality of the self and especially the lower negative self we need to progress our transformation by struggling against ourselves to move towards our enlightened and contented self and towards justice and peace on this Earth.

The catastrophe that is occurring in Palestine is surely an inditement on the behaviour and conduct of humanity as a whole because we have not understood the reasons why injustices prevail in this part of the World as in other parts and by doing so little about our re-education on transformation of the Lower self and therefore the course towards fairplay or Justice is totally out of sight.

Until we individually and collectively understand our innate nature in the dynamics of life and realities in this part of the World and elsewhere, things will only get worse before it gets better due to fact that everyone is looking elsewhere for the solution and not from the pointed fingers of the higher self to the lower self as the crux of this exposition and our problem.  

However, on careful consideration of the various issues this question of the Palestinians and the Israelis can be solved by themselves and Humanity must urgently assist by working and moving for solutions from the higher awareness and consciousness of the self, to become vibrant, just, sincere and imbibing all the Noble Virtues as satisfied Human Beings who can contain their lower ego for the protection of the entire planet and all its creation.

To err is human and to seek forgiveness is divine. Let us use this as the beginning of our own perfection. We must not be arrogant and ignorant. Let’s move towards our enlightened inner destiny that is already within reach. We must know and catch the dark lower self so that we learn to move from ourselves, by ourselves, towards our pure contented self of a Higher Human Being.

This consciousness and awareness leads us as Human Beings to the Glory of God who is the Creator of all that is the Heavens and the Earth. He is The Most Gracious, The Most Merciful. May we make the correct choices for our wakefulness, health and well-being. May He give us Success.

AbuBakr Karolia, South Africa

“The most beautiful names belong to Allah (God): so call on Him by them;…” (The Noble Quran 7:180)

“Remember the One until you forget ‘two’. After following ’Namer’ and ’Name’,
lose your way in the Named.”
~ Jellalaludin Mevlana Rumi[1] [2]

In Islam the main characteristic of a Muslims life is too draw closer to the Creator for His love and thus work towards a reliance of Him that will lead to growth, health, transformation and transcendence of the self.

There are many conceptions of the Creator and human beings are not able to fully understand or comprehend the Creator directly by His Essence – “Dhat”. The Glorious Qur’an explains Allah’s Essence as the Ultimate Source of all created things. He is the Creator and Owner of the Heavens and the Earth and no words are appropriate to describe Him fully or precisely. He is Unique and inherently One and not dependent on any other entity or creation in any way. [3]

However, the Noble Qur’an guides us and teaches us that Allah can be recognised and appreciated by His Attributes – His Most Beautiful Names. These Attributes of Allah are not separate from each other and are a part of the whole which is His Essence. We therefore approach Allah from His Attributes and we contemplate upon His book of guidance, the Noble Quran and the life and character of the Rasul’s (s) for advice, thoughts and reflections on this subject. As a result we can obtain the necessary wisdom for our understanding and practice and to achieve a benefit in our lives that will bring us closer to the Creator.

Shaykh Fadhlalla Haeri’s [4] view on Allah’s Attributes is beautifully and succinctly expressed as follows: “The enlightened believer aspires to a point of knowledge where he sees Allah’s Attributes in everything and every situation, realising that he is truly witnessing his Creator as evident in everything that exists by His grace. Everything in the cosmos descends as a wave of mercy in tiny portions and each portion contains the meaning of that Oneness. Thus, one drop of the ocean contains the secret of the entire ocean.”

Mohammed Haj Yousef [5] in his explanation of Ibn Al Arabi’s book [6]– Time and Cosmology states that the Shaykh al Akbar describes how he sees the Essence of the Creator from one of his prayers: “It is enough for me that You know my ignorance. You are as I know. And beyond what I know to a degree that I do not know.” 

Allah and His Most Beautiful Names

Allah tells us of His Most Beautiful Names in Surah 20 Taha Verse 8 from the Noble Qur’an that, “Allah – There is no God but Him. His are the Most Beautiful Names.”He describes His Essence and His Lordship – Rubbubiyya and acknowledges His Most Beautiful Names. This verse of the Glorious Qur’an defines and verifies the status of Allah’s Oneness -Tauheed and confirms His existence. A pronouncement is made by the Creator for His Most Beautiful Names to be appreciated and accepted by all creation. The ownership of these Names is verified and declared by Allah and as the Most Beautiful. They are expressed as the essence of His Majesty, Beauty, of correctness and perfection.

This verse further confirms the name “Allah” as the Creators Supreme and Unique name. Within this name, Allah, are all His Most Beautiful Names. These Most Beautiful Names indicate the Quintessence of His Lordship – Rubbubiyya, for all creation.

According to several Arabic lexicons the word Allah means “the Being Who comprises all the attributes of perfection”, i.e. the Being Who is perfect and unique in every way – in His knowledge, power, will, etc, and possesses the best and the noblest qualities imaginable in the highest degree.

The Ownership and invoking of His Most Beautiful Names

Surah 7 Al Ar’af Verse 180 tells us how we can call on His Most Beautiful Names and how to approach them.  “The Most Beautiful Names belong to Allah. So call on Him by them; but shun such men who use profanity in His names: for what they do, they will soon be requited.” In this verse Allah verifies that the Most Beautiful Names belong to Him. He emphasises that this ownership belongs to Him alone and in particular to His unique name Allah. Here a method is shown as to how His creation can call on Him.

The above verse elaborates, that these Most Beautiful Names are a means to invoke, call, appeal, supplicate and pray to Him. “These Most Beautiful Names manifest to a greater degree according to the preparedness and orientation of the individual”[7]. There is a descriptive warning to shun people who use His names improperly. One must be cautious and careful not to invoke His Name with an evil or abusive action or idea as this will produce an unfavourable or opposite result. On the other hand to invoke anyone else other then the Creator will similarly produce a negative and retributive effect. Careful consideration must be shown in the calling of these Most Beautiful Names as this action will benefit the person invoking the Names profoundly.

The invocation and the calling of these Most Beautiful Names must be done with the utmost respect and cleanliness of the body, mind and soul. [8] The positive aspect of calling on Allah’s Attributes or Most Beautiful Names will realize the innate nature of the Names invoked. From the intrinsic nature of these Most Beautiful Names there will be a healing and characterise the person that is invoking by the characteristics of the particular Name that is being called upon.  In this way and by experiencing and resonating with these Most Beautiful Names an unveiling – kashf can take place, which enables one to understand His Essence. This occurs by His will and responding to our need on calling upon Him. 

Some of His Most Beautiful Names become clear

How these Beautiful Names of Allah become clear to us, is when we reflect and call on them as in the Glorious Qur’an in Surah 59 Al-Hashr – The Gathering (of forces) Verse 21-24.

21. “Had We sent down this Quran on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect.

22.He is Allah than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him.

23. He is Allah than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him.

24. He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names . All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.”  

The explanation of these four verses opens a door to Allah as He knows all that is in the unseen, secret and otherwise. Allah gives us similitude’s and examples which guide humankind and lovingly implores them to reflect and think carefully about their purpose and role in life. The Qur’an was not sent down on a mountain as it would not be able to withstand its Power and Message. In this way He shows us the strength of the human heart that can embrace His message and guidance of the Noble Quran. His Mercy is Manifest and He comforts creation by reminding us that He is in control even in the most guarded and unknown places. Allah mentions some of His Most Beautiful Names in these verses of the Noble Qur’an and declares His ownership of them and the Heavens and the Earth.

These Attributes are expressed by Allah and provide us with an elucidate meaning and description of them and Him. Allah always emphasises the principal and unique Name Allah and the Unity of His Oneness – Tauheed. To call upon each Name for one’s need is the basis of faith – Iman and is a healing for the believer. Allah mentions some of these Most Beautiful Names in these verses and they are tabulated below to give a better understanding and appreciation of them.

His names are categorise as either from His Essence or Majestic – Jamal or Beauty – Jalal. The Name that categorise His Essence is – Allah.

Al Quddus- The Most Pure, Al Aziz – The Almighty, A; Adhim- The Magnificent, Al Kabir- The Incomparably Great, Al Jalil – The Majestic,  Al Hay- The Ever Living are Majestic – Jalali.

Those that are of Beauty – Jamali are, Al Jabbar –The Compellor, Al Qabid – The Restrictor, Al Raqib – The all Vigilent,  Al Matin – the Firm, etc and some of Allah’s Jamali Names are as, Ar Rahim – The all Compassionate, Ar Razaak – The Ever Providing, Al Kareem – The Most Generous, Al Afuw – The Pardoner,  Al Jamil – The Beautiful, etc [9].

Within these Most Beautiful Names, Allah has hidden His Greatest Name so that we are vigilant and reverential of each and every one of them and our desire to invoke and in remembrance of them will receive the secrets and healing that we seek. 

Scott Kugle’s translation of the Arabic work of Shaykh Ibn Ata’alla Iskandari [10], The Book of Illumination, wherein it is expressed that at times Allah seats us in the expanse of poverty and we call out to Him, “Ya Ghani! O self- sufficient One!” At time He seats us on the expanse of humility and we call out to Him, “Ya Aziz! O mighty One!” and at times we are seated on the expanse of weakness and we call out to Him, “Ya Qawi! O powerful One!” The Shaykh tells us that there are other patterns on this widespread carpet, each corresponding to one of the Divine Names. The healing and comfort that each Name (Asma) brings for our nature – changes and assists us to develop and are essential tools for our states, perfection, transformation and transcendence. The total reliance on Allah, the appeal and petitioning improves our inner state and He will honour us with generous gifts for our upliftment.  They are antidotes and answers and will produce a result for various matters and issues in our lives.

Some of Allah’s Most Beautiful Names as mentioned in Surah 59 Al-Hashr – The Gathering (of forces) Verse 21-24:

Allah                                        His Most unique Name

Ar-Rahman                              The Most Gracious

Ar- Rahim                                The Most Merciful

Al-Malik                                  The King

Al-Quddus                               The Most Pure

As-Asalam                               The Bestower of Peace

Al-Mu’min                               The Guardian of Faith

Al Muhaymin                          The Safe guarder

Al-Aziz                                     The Exalted in Might

Al-Jabbar                                 The Compeller

Al-Mutakabbir                         The Supremely Great

Al Khaaliq                                The Creator

Al-Bari                                     The Maker

Al-Musawwiru                         The Fashioner

Al- Hakim                                The Most wise

Selections from Imam Al Ghazzali’s work, “The Noblest Aims in the explanation of Allah’s Fairest Names”[11] it is explained how the Most Beautiful Names of Allah are precise and not synonyms as when we see the meaning of three of the Most Beautiful Names that seem similar as Al Ghafir, Al Ghafur, and Al Ghaffar. Yet on careful examination of them they must be considered as three separate names. The first, Al Ghafir, indicates only “pardoning’; the second Al Ghafur, indicates multiplicity of pardoning in relationship to multiplicity of sins; the third, Al Ghaffar, indicates multiplicity by way of repeated pardoning. In general there is no synonymity in the names included in the ninety-names, because the latter are intended, not for their letters or pronunciation, but for their semantic contents and meanings. From this example we can see how precise and well-defining each of these Most Beautiful Names can be relied upon and petitioned to during our need and supplication or prayer

The Verse of the Footstool – Ayat al Kursi

A closer look and study of the famous Verse from the Noble Quran known as Ayat ul Kursi – The Verse of the Foot stool: Surah 2 The Heifer or Hidayah, Verse 255:

255. “Allah — there is no god but He, the Ever-living, the Self-subsisting by Whom all subsist. Slumber overtakes Him not, nor sleep. To Him belongs whatever is in the heavens and whatever is in the earth. Who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them. And they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not. And He is the Most High, the Great.”

There is a beautiful story to this great verse Ayat al Kursi as the best protector for the believer from Evil and Shaytan and it is mentioned In the Shahih al Bukhari and narrated by Abu Hurayrah as follows:

“Allah’s Messenger assigned me to keep watch over the Sadaqah (charity) of Ramadan. A person snuck in and started taking handfuls of foodstuff. I caught him and said, `By Allah, I will take you to Allah’s Messenger.’ He said, `Release me, for I am meek and have many dependents and am in great need.’ I released him, and in the morning Allah’s Messenger asked me, `What did your prisoner do yesterday, O Abu Hurayrah’ I said, `O Allah’s Messenger! He complained of being needy and of having many dependents, so I pitied him and let him go.’ Allah’s Messenger said, `Indeed, he told you a lie and will be coming again.’ I believed that he would show up again, for Allah’s Messenger had told me that he would return.

So, I watched for him. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, `I will definitely take you to Allah’s Messenger.’ He said, `Leave me, for I am very needy and have many dependents. I promise I will not come back again.’ I pitied him and let him go. In the morning Allah’s Messenger asked me, `What did your prisoner do last night, O Abu Hurayrah!’ I replied, `O Allah’s Messenger! He complained of his great need and of too many dependents, so I took pity on him and set him free.’ Allah’s Messenger said, `Verily, he told you a lie; he will return.

‘I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, `I will surely take you to Allah’s Messenger as it is the third time you promised not to return, yet you returned.’ He said, `Let me teach you some words which Allah will give you benefit from.’ I asked, `What are they’ He replied, `Whenever you go to bed, recite Ayat Al-Kursi- Allahu la ilaha illa Huwal-Hayyul-Qayyum, till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.’ So, I released him.

In the morning, Allah’s Messenger asked, `What did your prisoner do yesterday’ I replied, `O Allah’s Messenger! He claimed that he would teach me some words by which Allah will grant me some benefit, so I let him go.’ Allah’s Messenger asked, `What are they’ I replied, `He said to me: Whenever you go to bed, recite Ayat Al-Kursi from the beginning to the end, Allahu la ilaha illa Huwal-Hayyul-Qayyum. He further said to me: (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.’ (One of the narrators) then commented that they (the Companions) were very keen to do good deeds. The Prophet said, `He spoke the truth, although he is a liar. Do you know whom you were talking to, these three nights, O Abu Hurayrah’. Abu Hurayrah said, `No.’ He said, `It was Shaytan.”’ An-Nasa’i also recorded this Hadith in Al-Yawm wa Al-Laylah.

When one looks carefully at the meaning of one of the Most Beautiful Names in this verse as Al Kayyum and its root comes from the Arabic word qa’eem. This word means to protect and refers to a human being who does so. However when Allah protects, the word is one of His most beautiful Names – Al Kayyum.

A consistent trend that is confirmed by the Noble Qur’an, that He – Allah is the Creator and that he is Ever Living and Self Subsisting and does not sleep. As everything in the Cosmos is subservient and belongs to Him, therefore it is essential that you rely absolutely on Him and He will answer your call and your plea.

The common denominator in the above Qur’anic verses quoted, emphasises the Oneness of the Creator – Tauheed and the Supreme Name Allah. These factors contribute to the first foundational verbal testament for all believers which have two parts, i.e. To Testify that there is no ilah (God) accept Allah and to testify that Muhammad (S) is the Messenger (Rasul) of Allah.

Significantly, Allah consistently begins the Surah’s (Chapters) in the Noble Qur’an with His most supreme Name – Allah and special Attributes as the Most Gracious (Ar Rahman) and the Most Merciful (Ar Rahim), الرَّحِيمِ الرَّحْمنِ اللهِ بِسْمِ. His generosity expands and manifests His Mercy for mankind collectively (Ar Rahman) and individually (Ar Raheem). The calling on these two Most Beautiful Names can be general and specific. The General aspect of His Mercy is always all-encompassing for anyone and specifically when the believer, believes in His Oneness and especially requires His assistance.

Many verses in the Noble are ended with two variations of His Most Beautiful Names and as shown in the following verse 122 in Surah 26 as Shu’ara – The Poets.

“ Truly your Lord is the Al-Aziz – The Almighty, The Ar Raheem – The Most Merciful.”

Calling upon the Supreme Name – Allah

Imam Al-Ghazali [12] said about the Name Allah:

“You should know that this name is the greatest of the 99 names of Allah – Great
and Glorious – because it refers to the essence which unites all the attributes of
divinity, so that none of them is left out, whereas each of the remaining names
only refers to a specific attribute. It is also the most specific ….since no one
uses it for anything other than Him”.[13] [14]

It is clearly understood from the various verses in the Noble Qur’an on the importance and the nature of the Supreme Name of the Creator, which is Allah. This name has the sum total of the description of all His Most Beautiful Names. The total power and focus on this Name is the source of all knowledge and certainty. It is the basis of all that is in the Heavens and Earth and therefore a foundation for all created things. This Name Allah contains whatever is known and unknown and the concentration and calling on the Supreme Name is the essence of the journey of life for all creation. The source of all healing, protection, sustaining, invoking and power is within the Name – Allah. The attainment of the ultimate station of certainty and bondmanship for the believer is the submission, recognition and acknowledgement of the one Creator – Allah. When we call on this Most Beautiful Name, to add the prefix of Ya-(Oh). So the word Allah becomes, Ya-Allah and we enter the sacred realm of reliance and await a healing from Him.

In Surah An-Nur 24 Verse 35 shows Allah as a light – Nur of the Heavens and Earth and can be described as a metaphor that expresses a deeper understanding about the Supreme nature of Allah – the Creator, on reflection and contemplation.

35. “Allah is the light of the heavens and the earth. A likeness of His light is as a pillar on which is a lamp — the lamp is in a glass, the glass is as it were a brightly shining star — lit from a blessed olive-tree, neither eastern nor western, the oil whereof gives light, though fire touch it not — light upon light. Allah guides to His light Whom He pleases. And Allah sets forth parables for men, and Allah is Knower of all things” —

Great things have been explained about this verse and many details have been expressed about their inner and outer meanings. Five things are specific in the verse as the light, the lamp, the glass, olive-tree and the oil. Each explained differently according to one’s own understanding of the Majesty and Beauty of the Creator.  His resemblance is a light that is solid pillar that rest a lamp that is covered by a glass. This Light is a guiding light and yet it is still and continuous and does not flicker and clear for everyone to see, which emanates with purity and goodness that is unequalled, unique and reaches everything. He is the Light upon light and will shine forever and forever and will benefit, whoever wishes to be guided by Him. He will show Himself through the Cosmos by allegory, a parable or metaphor and to people who reflect, contemplate or think, as He is the owner of all Knowledge. The Noble Quran tells us In Surah Qaf, Verse 16 that “He is closer to us then our jugular vein” and He will guide us according to our thirst, submission, knowledge and sincerity.

Other descriptions are explained or shown as, He is the Light upon Light and His message emanates from Him and shines brightly and clearly by the Noble Qur’an and revealed to the Final Messenger, The Prophet of Islam – Habibullah – Muhammed the son of Abdullah is for humanity.  The Olive-trees branches extends to humanity and the oil is the Noble Qur’an that was made known to the Prophet, which gives guidance to Humankind and it is bright with purity and goodness and cannot be spoiled by “fire” or anything else.   

A third perspective to this verse is to know that Allah is the Light of the Heavens and Earth. He is the Creator and has placed the perfected soul within us and covered it with the glass over the lamp that is our heart and if there is less soot on this glass then the clarity of knowing ourselves will know the Creator. Our character is relative to the knowledge and consciousness of this light that is within us and will guide us to Him by using the correct prescription of the Noble Quran and the Prophetic way.

The Prophet (S) is a Mercy for the entire world. The olive-tree is such a tree that can survive for up to five thousand years. This tree is shown as a simile as the centre of the Cosmos and its oil give of its lights to generation of civilisations and it is repeated continuously as a Mercy and guidance for all humanity and all the Worlds. This Olive-tree is the message of Islam and its principal significance is for creation to submit to the Love of the Creator and to be in Peace with one self, with the Creator and with all creation. 

Truly, Allah is the Light of the Heavens and Earth and He gives it life, guidance, sustenance and death. The strength of the Creator and His subtleties of His qualities are expressed for our guidance and assistance.  The Noble Qur’an not only illustrates a vivid description of the Creator from His Most Beautiful Names but also beautifies and personifies by illustrating many axioms, metaphors, similes and stories in thoughtful language and from the Unique Qualities of the Creator.

The Courtyard and 99 Names of Allah

Allah’s Essence can be described and appreciated within the graphic illustration of His Most Beautiful Names. An analogy can be shown from an example of a courtyard. Allah is this courtyard and there are 99 doors to it. To realize the light of the Creator when we open one door as Ar Rahman then we are given a full blown view of this Attribute and of His Beauty.

Similarly this practice continues with all His Most Beautiful Names until we realize the one Creator who is He – Allah. In reality we call His Name when are in need and supplicate and implore Him for our redemption, recovery and our return to Him. This analogy beautifully explains the transformative and healing nature of His most Beautiful Names when we call or invoke them.

Shaykh Fadhlalla Haeri in his book Calling Allah tells us that, “All of the Divine Attributes or Names are like heavenly rivers or shafts of light, connecting the physical and material realities with the unseen. Therefore, when the believer addresses any of the Attributes with complete dedication and sincerity, it is like opening the doors of connecting our world to the Originator of patterns in the realm of the unseen. Then these energy patterns of Attributes reverberate in the self and enhance that desirable state within the heart, and manifest the outcome”.   

Traditions of the Rasul (S)

Let us now consider a tradition of our beloved Rasul (S) who said that Allah has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Paradise; and Allah is Witr – One and loves ‘the Witr’ (i.e., odd numbers).[15] This Hadith is authentic and recorded in Sahih Bukhari and Sahih Muslim.

However the chronological and the popular format and order that we are familiar with of the ninety nines Names of Allah was reported by a well known Hadith and mentioned in Tirmidhi, Ibn Majah and reported in the Miskat as: The Messenger of Allah, said, “Allah has ninety-nine Names. He, who enumerates them, believes in them, ponders their meanings, worships Allah by them and supplicates with them, and acts by them according to one’s belief in them will enter Paradise. He is God, other than whom there is no god, the Compassionate, the Merciful, the King, the Holy, the Source of Peace, and the Preserver of Security…” The Hadith continues to list ninety nine Names of Allah. However, many of the scholars of Hadith – muhadithun confirm that this Hadith is weak.

Most of these scholars consider the actual listing of Names to be of a later addition by one of the narrators of the Hadith and some narrators erroneously included it as part of the Hadith. Among those scholars who are critical of this Hadith as weak are at-Tirmidhi, al-Baihaki, ibn Hazm, al-Dawud, ibn Taymiyya, ibn Katheer, ibn Hajr, al-Juwaini, ibn Baz, al-Albani, ibn Uthaimin and Abdul Qadir al-Arnaut. [16] Although this Hadith is weak it shows the relevance when we consider the science of Hadith and to differentiate from a weak to an authentic one as well as relating to us a particular listing of some of His Most beautiful Names.

Furthermore, many scholars have concluded that Allah has an infinite number of names. This opinion is based on the following Hadith. The Prophet (S) made the following supplication, “O Allah, I ask You of You by every Name that You have named Yourself or that You have revealed in Your book or that You have taught any of Your creation or that You have kept hidden, in the unseen knowledge, with Yourself.” (Recorded by Ahmad, According to Shaykh al-Albani, it is Sahih.)[17] 

Imam Al Ghazzali further explains that the Names of Allah are more than Ninety-nine by positive tradition (tawqifan); the permission to describe Allah by whatever He is known by or can be described by, even though there has come no positive tradition regarding it, providing it is not [explicitly] prohibited.[18]

It should be noted that the original authentic Hadith, states that Allah has ninety-nine names, one hundred less one, is not meant to be all inclusive. That is, it does not mean that Allah has ninety-nine and only ninety-nine Names. Indeed, in going through the Noble Quran and the authentic Hadith of the Prophet (S) many scholars have been able to discover more than ninety-nine names of Allah.

Names as Al Faatir – The Spliter, Al Kafi – The All Sufficient,  Al Nasir – The Giver of victory and many others that are not shown in the popular or usual listing are a part of the whole as pointed out.

Shaykh Fadhlallah Haeri an Alim and a renowned teacher of the “self” and the founding member of the Academy of the Self [19], advices that when invoking or calling on His Most Beautiful Names is to synchronise and resonate with them, so that you are in unison with that specific Name that one is invoking or calling upon – becomes a reality for change and movement for that person. This synchronicity is like going into the tent of the Creator and being in Awe of His magnificence, His presence and your obedience, humbleness, sincerity, submission and absence can make the difference and perhaps an unveiling is probable.

Each of these Most Beautiful Names of Allah is required to be emulated so that these Attributes are imbibed in one’s character. As Allah is our Creator and calling on His Most Beautiful Names, demonstrate His affection on all creation. By our reliance and calling on these Most Beautiful Names we can become cautiously aware of Him and be close to Him, which can assist in our healing and to realize our full potential. The realizations of these potentials are assistance, support and a guidance of the self, which will hopefully draw us closer to the Creator and ensure success in this world and the Hereafter.

It is in “the remembrance of Allah that the heart finds tranquillity”.  Thus memorising or calling on His Most Beautiful Name or Attributes of Allah will result in remembering Him and will produce an enlightened and illumined heart. To live the value of these Most Beautiful Names will result in the total obedience, submission and reliance to the Creator, which will assist us to perfect our character to know ourselves by knowing the Creator, which is the journey back to Him. Thus to remember Allah, to live by and call on these Most Beautiful Names is the ultimate experience of wanting to be close to Allah, which are measurements of the righteous deeds or actions and the branches of the Original, Living Islam.

The Asma-al-Husna – the Most Beautiful Names of Allah makes us wholesome, righteous, humble and sincere. Calling upon them assist us to practise our faith – Iman and perfect our worship – Ibadah and our reliance –Tawakkul, to gain contentment and satisfaction – Rida with the Creator. He is the owner of all creation and as mentioned in a Hadith a Qudsi, “That I (Allah) was hidden treasure and Loved to be known, so I created”.

Truly, Allah is Most Merciful and Generous with us, for each of His Most Beautiful Names we can add the word kareem to all of them as Kareem Jabbar or Kareem Rahman or Basith kareem and so on.  The Qur’an is also honoured in the same way and referred to as the Qur’an Al Kareem – The Noble Quran. Our Prophet (S) is also respectfully referred to as the Nabi e kareem. 

May these Most Beautiful Names of Allah, on our calling on them, fill our hearts with a peace of mind and the acceptance of our prayer as He is the Owner of knowledge and all that is in the Cosmos.  May he endow us with knowledge that will teach us to be people of honour and virtue by practising, knowing and living these Most Beautiful Names so that we attain this closeness of the Creator that we seek, which will release us from our worries, concerns and become aware of His Majesty – Jalal and Beauty – Jameel. 

May He guide us on the straight path of the Original, Living, Enlightened, Islam. That is our Celebration and May He accept it from us and is pleased with us and we with Him. Amen.   

ABUBAKR KAROLIA, SOUTH AFRICA    

Allah’s Most Beautiful Names and Attributes [20]

ALLAH

Al Rahman – The All-Merciful.

Al-Rahim – The All-Compassionate.

Al-Malik – The King.

Al-Quddus – The Most Pure.

Al Salaam – The Bestower of Peace.

Al-Mu’min – The Trustworthy.

Al-Muhaymin – The Protector, The Safeguarder.

Al-Aziz – The All-Mighty.

Al-Jabbar – The Compeller.

Al-Mutakabbir – The Supremely Great.

Al-Khaliq – The Creator.

Al-Bari’ – The Maker.

Al Mussawir – The Fashioner.

Al-Ghaffar – The Coverer of all Faults.

Al-Qahhar – The Subduer.

Al-Wahhab – The Bestower.

Al-Razzaq – The Ever Providing.

Al-Fattah – The Opener.

Al-Alim – The All-Knowing.

Al-Qabid – The Restrictor.

Al-Basit – The Expander.

Al-Khafid – The Debaser, The One Who Lowers.

Al-Rafi’ – The Exalter.

Al-Mu’izz – The Honourer.

Al-Mudhill – The Abaser.

Al-Sami’ – The All-Hearing.

Al-Basir – The All-Seeing.

Al-Hakam – The Judge.

Al-‘Adl – The All-Just.

Al-Latif – The Subtle.

Al-Khabir – The All-Cognisant.

Al-Halim – The Clement.

Al-Adhim – The Magnificent.

Al-Ghafir – The All-Forgiving.

Al-Shakur – The Grateful.

Al-Ali – The Most High.

Al-Kabir – The Incomprehensibly Great.

Al Hafidh – The Preserver.

Al-Muqit – The Sustainer.

Al-Hasib – The Reckoner, The One Who Satisfies Needs.

Al-Jalil – The Majestic.

Al-Karim – The Most Generous.

Al-Raqib – The All-Vigilant.

Al-Mujib – The Responder.

Al-Wasi – The vast, The All-Encompassing.

Al-Hakim – The Most Wise.

Al-Wadud – The All-Loving.

Al-Majid – The Most Glorious.

Al-Ba’ith – The Resurrector.

Al-Shahid – The All Witnessing

Al-Haqq – The Absolute Truth.

Al-Wakil – The Guardian Trustee.

Al-Qawi – The Most Strong.

Al-Matin – The Most Firm.

Al-Wali – The Patron. 

Al-Hamid – The Praiseworthy.

Al-Muhsi – The Appraiser.

Al-Mubdi – The Originator.

Al-Mu’id – The Returner.

Al-Muhyi – The Life Giver.

Al Mumit – The Death Giver.

Al Hayy – The Ever-Living.

Al-Qayyum – The All-Sustaining.

Al-Wajid – The Manifestor,  

Al-Majid – The Most Splendid.

Al-Ahad – The Absolute One.

Al-Samad – The Self-Sufficient.

Al-Qadir – The Most Able.

Al-Muqtadir – The All-Powerful.

Al-Muqaddim – The Expediter.

Al-Mu’akhir – The Postponer.

Al-Awwal – The First.

Al-Akhir – The Last.

Al-Dhahir – The Manifest.

Al-Batin – The Concealed.

Al Wali – The Govenor

Al Muta’ali – The Most Exalted

Al-Barr – The Benefactor.

Al-Tawwab – The Most Accepting of Repentance.

Al-Muntaqim – He who brings about Trial and Affliction, The Avenger.

Al-Afu – The Pardoner.

Al-Ra’uf – The Most Affectionate.

Malik al-Mulk – The Master of the Kingdom.

Dhul-Jalali wa al-Ikram – The Master of Majesty and Nobility.

Al-Muqsit – The All-Equitable.

Al-Jami – The Gatherer.

Al-Ghani – The Rich Beyond Need.

Al-Mughni – The Enricher.

Al-Mani – The Preventer.

Al-Darr – The Bestower of Affliction.

Al-Nafi – The Bestower of Benefit, The Beneficial.

Al-Nur – The Light.

Al-Hadi – The Guide.

Al-Badi – The Innovator, The Originator.

Al-Baqi – The Everlasting.

Al-Warith – The Inheritor.

Al-Rashid – The Most Discerning.

Al-Sabur – The Patient. Al-Wahid – The One.

Al RABB – The Lord.

[2] Born 1207-1273 – A Jurist, Theologian, A sufi and an Arif

[3] See Surah The Noble Quran, Al Ikhlas -112

[4] Shaykh Fadhlalla Haeri is an Alim-scholar and spiritual teacher and the founder of the Academy of Self Knowledge (ASK)-http://www.askonline.co.za. He is the author of numerous books.

[5] Mohamed Haj Yousef is a lecturer in the Department of Physics, United Arab Emirates University.

[6] Ibn ‘Arabī (Arabic: ابن عربي‎) (July 28, 1165 – November 10, 1240) was a Sufi and philosopher and an Arif. His full name was Abū ‘Abdullāh Muḥammad ibn ‘Alī ibn Muḥammad ibn al-`Arabī al-Hāṭimī al-Ṭā’ī.

[7] Calling Allah by His Most Beautiful Names – By Shaykh Fadhlalla Haeri. published 2002

[8] Calling Allah by His Most Beautiful Names – By Shaykh Fadhlalla Haeri. published 2002

[9] See Calling Allah for further detail – Shaykh Fadhlalla -2002 page 36-37

[10] The third in line of the Shadiliyya Path and died in 1309 C.E.

[11] Imam Ghazzali’s Deliverance from Error, Translated and Annotated by R J McCarthy- the above work, Appendix 1V- page 289. 

[12] 1058-1111 C.E – Imam Ghazali was born in 1058 in Tus, a city in Khorasan province of Persia. – Islamic theologian, jurist, philosopher, cosmologist, psychologist and an Arif.

[13] (Al-Ghazali – The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)

[14] http://www.zahuri.org/99Names/99Allah.html

[15] Hadith – Sahih Bukhari 8:419, Narrated Abu Huraira

[16] http://www.hknet.org.nz/names-of-Allah-page.htm

[17] http://www.hknet.org.nz/names-of-Allah-page.htm

[18] Imam Ghazzali’s Deliverance from Error, Translated and Annotated by R J McCarthy- the above work, Appendix 1V-pages 285-286

[19] http://www.askonline.co.za

[20] As they appear in Calling Allah – By His Most Beautiful Names – Shaykh Fadhlalla Haeri – 2002