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Friday, 23 November 2018

Short Stories from the Holy Quran: Abel, Cain and the Crow

All stories begin with "once upon a time" - but what about a story that was the first story of an incident that happened at the very beginning of mankind? Well, that is the story of the first two ever born sons of the Prophet Adam and his wife Eve: The story of Habeel and Qabeel, or as in English Abel and Cain.

The story has been part of all the Divine scriptures like Torah and Bible and by and large has the same substance. A story that tells man's intrinsic attributes of love, hatred, jealousy, guilt and remorse - a story that emphasizes the sanctity of human life.

Both the brothers were asked to offer up individual sacrifices to God; God accepted Abel's sacrifice and rejected Cain's; out of jealousy, Cain slew Abel - the first ever case of murder committed upon the Earth. In the Islam, Abel has been chronicled in history as one of the first believers and as the first ever martyr. Although Islam does not traditionally view Abel as a Prophet, some scholars speak of him as a prophet like his father. 

Herein under how the story of Abel and Cain has been mentioned in the fifth Surah / chapter of the Holy Qur'an, Surah al Maidah. This incident has been quoted in Surah Al Maidah right after an incident which has been mentioned wherein the Jews of Medina plotted against the Prophet Muhammad (peace be upon him) and wanted to kill him and invited him on a dinner. It was at the nick of the time that the heinous intentions were picked up and the Prophet of Allah did not go for the dinner.
The two sons of Adam were Habil (in the English Bible, Abel) and Qabil (in English, Cain). Cain was the elder, and Abel the younger, - the righteous and innocent one. Presuming on the right of the elder, Cain was puffed up with arrogance and jealousy, which led him to commit the crime of murder. Among the Christians, Cain was the type of the Jew as against Abel the Christian. The Jew tried to kill Jesus and exterminate the Christian. In the same way, as against Muhammad, the younger brother of the Semitic family, Cain was the type of the Old Testament and New Testament people, who tried to resist and kill Muhammad and put down his people.[4]
  • 5: 27) And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other. Said [the latter], "I will surely kill you." Said [the former], "Indeed, Allah only accepts from the righteous [who fear Him].
  • 5:28) If you should raise your hand against me to kill me - I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds.
  • 5:29) Indeed I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers."
  • 5:30) And his soul permitted to him the murder of his brother, so he killed him and became among the losers.
  • 5:31) Then Allah sent a crow searching in the ground to show him how to hide the disgrace of his brother. He said, "O woe to me! Have I failed to be like this crow and hide the body of my brother?" And he became regretful.

 Although no details have been given as to what prompted the two brothers to offer a sacrifice, but mentions from history as have been shared by the companions of the Prophet Muhammad (peace be upon him) reveal that Prophet Adam used to marry the son of a birth to the daughter of another Birth. Thus, it turned out to be so that the sister of Cain, who was to be married to Abel, was rather beautiful and Cain wanted to marry her instead, breaking the rule as set forth by their father. In order to decide the feud between the two, both offered a sacrifice with a view that one whose sacrifice is accepted will have the hand of the sister in dispute.

Abel, who was a shepherd, offered and well-fed lamb for the sacrifice, while Cain offered a few strands of his produce being a farmer. And as it turned out, the sacrifice of Abel was accepted, which was not accepted by Cain and in a scuffle, Cain killed Abel. Ashamed of his act, Cain did not what to do with the body of his slain brother and as per verse 5:31 quoted above, Allah sent a crow who flew near Cain and started to dig the earth to hide something it was carrying as to show to Cain how to carry out the burial of his brother. Seeing this, Cain lamented: O woe to me! Have I failed to be like this crow and hide the body of my brother?" And he became regretful.

The purpose of sharing the story of Abel and Cain in fact is a message for mankind. In fact, as per Islamic teachings, the murder of single soul in fact is tantamount to killing of the whole mankind. However, despite sending clear messages so that man can take a lead and desist from killing one's brethren, the man did not even spare prophets of Allah and many of them were slain when they tried to persuade their people to listen to the Divine commandments and follow the righteous path. In fact, more than the ordinaries, it was the prophets that were persecuted, mocked and even killed.

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Thursday, 22 November 2018

Surahs of the Holy Quran Known as Al-Musabbihat "The Praisers"


Al-Musabbihat “The Praisers,” is the title given to those Surahs of the Qur’an, which begin with Subhana (Glory to), or Sabbaha (he glorified), or Sabbaha (he glorifies), Sabbih (glorify thou) and 'Yusabbihu'.

It is generally agreed that the following five surahs fall under the category of Al-Musabbihat:
Of the five surahs above, Surahs Al-Hadid, Al-Hashr and As-Saff commence with the past perfect tense 'sabbaha' "purity has been proclaimed" whilst the last two, namely Al-Jumu'ah and At-Taghabun commence with the imperfect tense yusabbihu [purity is proclaimed]. This implies that the purity of Allah should be declared at all times, the past, the present and the future.

However, some scholars also include the following two additional surahs in the same category of Al-Musabbihat:
It is oft quoted that the Prophet Muhammad (peace be upon him) used to recite Al-Musabbihat before he went to sleep and said: "Indeed there is an Ayah in them that is better than one thousand Ayat."

There is however difference of opinion as to which surah the prophet of Allah had referred to. Herein under are different views:
  • Ibn Kathir commented that this verse referred to is "He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing." (Al-Hadid 57:3) [1]
  • Abdu ‘l-Haqq says it is most probably either the last verse of the Suratu 1-Hashr ” He is Allah, the Pardoner, the Maker, the Fashioner! To him are ascribed excellent titles,” Or, the first verse of the Suratu ‘l-Hadid ” All that is in the Heavens and in the Earth praiseth Allah.” (Refrence Majma’u ‘l-Bihar, p. 86; Mishkat, book vii ch. i.) [2]
You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary of above surahs as appended in numerical ascendancy. also refer to our reference page: Understanding Qur'an.

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Wednesday, 21 November 2018

99 Attributes of Allah: Ar Rahman - Ar Raheem (The Most Gracious - The Most Merciful)


The very first verse of the Holy Qur'an (Surah Fateha, Chapter 1: verse 1) mentions two of the major attributes of Allah, Almighty:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 
"In the name of Allah, the Most Gracious, the Most Merciful"

These two attributes are then repeated in the Surah Fateha (verse 3) exclusively:

 الرَّحْمٰنِ الرَّحِيْمِ

Since both attributes Ar Rahman and Ar Raheem are from the same family of words, these have come together for their very close and similar meanings and attributes of Allah. In simple explanation, Ar Rahman means "He who wills goodness and mercy for all His creatures" while Ar Raheem means "He who acts with extreme kindness."

Ar Rahman and Ar Raheem stem from the root r-h-m which has the following classical Arabic connotations:
  • to have tenderness, gentleness, kindness
  • to love
  • to have mercy, to have pity
  • to show favor and goodness
  • to have all that is required for beneficence

The root r-h-m also indicates womb; meaning that which provides protection and nourishment, and that from which all of creation is brought into being.

Ar Rahman
Ar Rahman besides twice mentioned in Surah Fateha, appears nine times more in the Holy Qur'an. In fact one of the surahs is named Surah Ar Rahman (Chapter 55) which begins with this great attribute of Allah "Ar Rahman."
  • Say (O Muhammad SAW): "Invoke Allah or invoke the Most Beneficent (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names. And offer your Salat (prayer) neither aloud nor in a low voice, but follow a way between. [17:110]
  • Those (were) the ones whom Allah bestowed favor upon them from (among) the Prophets, of (the) offspring (of) Adam, and of those We carried with Nuh and of (the) offspring (of) Ibrahim and Israel and of (those) whom We guided and We chose. When were recited to them (the) Verses (of) the Most Gracious, they fell prostrating and weeping. [19:58]
  • [The Prophet] has said, “My Lord, judge [between us] in truth. And our Lord is the Most Compassionate, the one whose help is sought against that which you describe.”[21:112]
  • Surely it is from Sulayman, (Solomon) and surely it is in The Name of Allah, The Most Gracious, The Ever-Merciful. [27:30]
  • They will say, "O woe to us! Who has raised us up from our sleeping place?" [The reply will be], "This is what the Most Compassionate had promised, and the messengers told the truth." [36:52]
  • Who feared the Most Gracious unseen and came with a heart returning [in repentance].[50:33]
  • The Most Gracious [Surah Ar Rahman 55:1]
  • He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Most Gracious, the Especially Merciful. [59:22]
  • The Day that the Spirit and the angels will stand in rows, they will not speak except for one whom the Most Gracious permits, and he will say what is correct.[78:38]

Thus the attribute of Ar Rahman conveys the idea of fullness and extensiveness, indicating the great quality of love and mercy which engulfs all of creation without any effort or request on our part. Al-Rahman is the Beneficent One whose endless outpouring of love and mercy are continually showered upon all of creation.

The Most Gracious has imparted this Qur’an unto man. He has created man: He has imparted unto him articulate thought and speech. At His behest the sun and the moon run their appointed courses; before Him prostrate themselves the stars and the trees. And the skies has He raised high, and has devised for all things a measure, so that you too, O men, might never transgress the measure of what is right: weight, therefore, your deeds with equity, and cut not the measure short! and the earth has He spread out for all living beings, with fruit thereon, and palm trees with sheathed clusters of dates, and grain growing tall on its stalks, and sweet-smelling plants. Which, then, of your Sustainer’s powers can you disavow? 

In short, Ar Rahman describes the quality of abounding Grace which is inherent in and inseparable from the Almighty.

Messenger of Allah (ﷺ) said, "Allah created one hundred units of mercy on the Day He created the heavens and the earth. Each one of them can contain all that is between heaven and the earth. Of them, he put one on earth, through which a mother has compassion for her children and animals, and birds have compassion for one another. On the Day of Resurrection, He will perfect and complete His Mercy. " (That is, He will use all the hundred units of mercy for his slaves on that day)

[Al-Bukhari and Muslim].

Ar Raheem

The second attribute of Allah is Ar Raheem, the Most Merciful. Ar Raheem conveys the idea of constant renewal and giving liberal reward to those who are deserving - the Merciful One whose love and mercy are manifested as that which is received as the consequence of one's deeds.

Ar Raheem is mentioned in the Holy Qur'an and many places as quoted under:
  • And your god is one God. There is no deity [worthy of worship] except Him, the most gracious, the Especially Merciful. [2:163]
  • Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful." [3:31]
  • And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him - his reward has already become incumbent upon Allah . And Allah is ever Forgiving and Merciful. [4:100]
  • Know that Allah is severe in penalty and that Allah is Forgiving and Merciful. [5:98]
  • And [Noah] said, "Embark therein; in the name of Allah is its course and its anchorage. Indeed, my Lord is Forgiving and Merciful." [11:41]
  • "And not I absolve myself. Indeed, the soul (is) a certain en joiner of evil, unless [that] bestows Mercy my Lord. Indeed, my Lord (is) Oft-Forgiving, Most Merciful." [12:53]
  • And indeed, your Lord - He is the Exalted in Might, the Merciful. [26:9]
  • In the victory of Allah . He gives victory to whom He wills, and He is the Exalted in Might, the Merciful. [30:5]
  • [And] "Peace," a word from a Merciful Lord. [36:58]

The Prophet Muhammad (peace be upon him) is reported to have said:  "Al-Rahman is the beneficent One whose love and mercy are manifested in the creation of the world, and al-Raheem is the merciful One whose love and mercy are manifested in the state that comes after" (AH), i.e as a consequence of the deeds of men. Thus the former is expressive of the utmost degree of love and generosity, the latter of unbounded and constant favor and mercy.

As per another explanation, Ar-Rahman and Ar-Raheem are two names derived from Ar-Rahmah (the mercy), but Rahman has more meanings that pertain to mercy than Ar-Raheem. There is a statement by Ibn Jarir that indicates that there is a consensus on this meaning. Further, Al-Qurtubi said, "The proof that these names are derived (from Ar-Rahmah), is what At-Tirmidhi recorded - and graded Sahih from `Abdur-Rahman bin `Awf that he heard the Messenger of Allah say:
(Allah the Exalted said, 'I Am Ar-Rahman. I created the Raham (womb, i.e. family relations) and derived a name for it from My Name. Hence, whoever keeps it, I will keep ties to him, and whoever severs it, I will sever ties with him.') He then said, "This is a text that indicates the derivation.'' He then said, "The Arabs denied the name Ar-Rahman, because of their ignorance about Allah and His attributes.''
Al-Qurtubi said, "It was said that both Ar-Rahman and Ar-Raheem have the same meaning, such as the words Nadman and Nadim, as Abu `Ubayd has stated. Abu `Ali Al-Farisi said, `Ar-Rahman, which is exclusively for Allah, is a name that encompasses every type of mercy that Allah has. Ar-Raheem is what effects the believers, for Allah said,

You may refer to our post "99 Attributes of Allah" for complete list of 99 attributes with meaning and explanations

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Tuesday, 20 November 2018

Christian Concept of Vicarious Atonement and Islam


Since descent of Adam and Eve from heavens to the earth, Allah has sent thousands of prophets and messengers for the guidance of the mankind and make them realize that a day would come when everything visible to the naked eye of the man will be destroyed and all dead will be resurrected to answer for their deeds. No prophet or messenger ever proclaimed that his death will save their followers from their sins as they took upon them their sins.

But in Christianity, there exists a belief called Vicarious Atonement which contends that "Jesus Christ took the place of mankind, suffering the penalty for sin." Atonement is term meaning “reconciliation” or “amends.” Vicarious means “done in place of or instead of someone else.” So, in literal terms, the Christian concept of “vicarious atonement” is that Jesus was substituted for humanity and punished for our faults in order to pay for the sins we had committed and reconcile us to God. Vicarious atonement is also referred to as “substitutionary atonement” or “penal substitution.”

This concept only exists in Christianity and no other religion ratifies this belief.




In Islam the very concept of Vicarious Atonement is alien for it means that it is Jesus and not Allah who has the right to justice. It is something that is simply not palatable. Jesus like any other prophet or messenger was a messenger of Allah, chosen to show the righteous path to his people. We in Islam believe the innocence of Prophet Eesa (Jesus Christ) and are averse to the notion that a sinless person could have been punished by All on behalf of the sins of his people.
Sin is not a tangible matter nor is it a liquid that is injectable into the body. Sin is either a thought or an action. You can’t punish crime without punishing the criminal. Sin is what a sinner does and it is the sinner who deserves the punishment. Allah doesn't punish murder, theft and fornication, rather He punishes murderers, thieves and fornicators. We shouldn't be treating sin as some type of abstract thing.
If one wants to clarify “well what we mean is that all sin must be accounted for and it was accounted for in punishing Jesus”. But Jesus was innocent and sinless according to Christian theology, hence how could he be “punished”? How could an innocent person be “punished” when the very word “punished” itself denotes that one is suffering a penalty for an offense that he committed? Innocents are not “punished”, rather they are made to suffer at times, but never “punished”. [3]

Secondly the very concept of Vicarious Atonement nullifies the concept of repentance and forgiveness. In Islam we believe that if someone commits a crimes and repents with his heart and soul, he has been assured of forgiveness by the Allah Almighty.
“Say: ‘O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. Turn ye to our Lord (in repentance) and bow to His (Will), before the Penalty comes on you: after that ye shall not be helped.’” (Surah Surah Az-Zumar, 39:53-54)
Holy Qur'an which is the last revealed Divine scripture from Allah, after the Psalms, Torah and Bible, makes it very clear almost throughout the 114 surahs / chapter that Day of Resurrection is a reality, a day when all lying in graves will be raised and they would run towards the point of assembly in waves as locust to be questioned for the deeds. 

The sole purpose of cautioning man of the Day of resurrection and presenting the concept of reward and punishment is that while one lives, one must adhere to commandments of Allah and follow the righteous path. and even if one is diverted from the path subscribed by someone, the door of repentance is always open and one must seek forgiveness of Allah. But despite all guidelines if one still persists and continues to sin and involves himself in pleasures and forgets the benevolence of Allah, then fro such people there will be a day when their deeds will be presented before them and justice will be done. 

Herein under are some of the excerpts from the Holy Qur'an:
They will come out of the graves with downcast eyes like an expanding swarm of locusts. (Surah Al Qamar 54:7) 
On that day all sovereignty will belong to Allah: He will judge between them; then those who have faith and do righteous deeds will be in gardens of bliss, (Surah Al Hajj chapter 22 , verse 56) 
And fear a Day when you will be returned to Allah . Then every soul will be compensated for what it earned, and they will not be treated unjustly. ( Surah Al Baqarah, chapter 2, verse 281) 
Do not these think that they shall be raised again, for a mighty day, the day on which men shall stand before the Lord of the worlds? (Surah Al Mutaffifin 83:4-6)
Verily We shall give life to the dead, and We record all that they send before and that they leave behind, and We have taken account of all things in a clear Book [of evidence]. (Surah Ya Seen, 36:12)
And to every soul will be paid in full of its deeds, and He knows best all that they do. (Surah Az Zumar 39:70)

The above four references amply make it clear that everyone who ever lived on this earth will be resurrected and questioned for one's deeds. And those whose deeds are heavier in good, will reside in Heavens forever. But those who lived their lives on earth in earthly leisure and pleasures and disregarded the message and commandments of Allah brought to them by their prophets, who were from among them, will be the losers for their final abode be the blazing fire of hell.

Thus if someone believes that Prophet Eesa (Jesus, may peace be upon him) would take away their sins no matter what they do on this earth are certainly misled, for every person will have to appear before Allah and be presented with one's dossier as has been mentioned above, and rewarded or punished accordingly.
When the earth is shaken with her utmost shaking, and the earth casts out all the burdens from within her, and man says, "What has befallen her?" On that Day shall she relate whatever had happened (on her), for your Lord shall have commanded her (to do so). On that day, men shall turn up in sundry groups to be shown their deeds. Then, whoever has done an atom's weight of good, shall see it; and whoever has done an atom's weight of evil, shall see it. (Surah Az Zalzala (The Earthquake) 
Therefore my brothers and sisters from all faiths, prepare yourself for the day when you will be standing all alone in front of the almighty Allah and listening to your deeds. Do good now and evade evil as best as you can to have a positive and righteous dossier that would not fail you. Remember, the clock is moving very fast and one may never know when angel of death will beget one.

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Monday, 19 November 2018

Surah al-Baqarah - The Cow: Chapter 2 of Quran - (Exegesis Overview)

Sūrah Al Baqarah "البقرة" is the longest Sūrah of the Qurān with 286 verses and forty ruku, spanned over Juz' 1-3. 

The name of the Sūrah is from the Parable of the Heifer in ii. 67-71, which illustrates the insufficiency of carping obedience. When faith is lost, people put off obedience with various excuses: even when at last they obey in the letter, they fail in the spirit, which means that they get fossilized, and their self-sufficiency prevents them from seeing that spiritually they are not alive but dead. For life is movement, activity, striving, fighting, against baser things. And this is the burden of the Sūrah.

There are many peculiarities of  Sūrah Al Baqarah:
  • While the the Opening Sürah Fatiha sums up in seven beautiful verses the essence of the, Qurân, so this Sürah sums up in 286 verses the whole teaching of the Qurän.
  • In it occurs the longest verse (ii. 282) of the Qurän.
  • Ayat ul Kursi, the most popular and most read ayat of the Qurän falls in this  Sürah. In fact ayat ul Kursi is one of those verses which is almost remembered by heart by every Muslim.
  • Although, the surah has been named as Al-Baqarah (the Cow) , it has not been used as a title to indicate the subject of the Sürah.
  • It is generally believed that verse 281 is the last verse that was revealed to the Prophet of Allah at the occasion of the only pilgrimage the Prophet performed after the surrender of Makkah to the Muslims,as narrated by ibn Abbas. [However, majority of the scholars in Islam are of the opinion that the last Aayat of the Holy Quran was this verse in Chapter 5 Surah Maidah Aayat 3: “This day have I perfected your religion for you, completed my favor upon you, and have chosen for you Islam as your religion.”]
  • Thus Sürah Al Baqarah is considered to be the last completed Sürah of the Qurän.
  • The last two verses of Surah al-Baqarah, 285-286 are said to have great importance. The Holy Prophet (Peace be upon him) has been reported as saying that one who recites these two verses during the night, these will be sufficient for him.
  • This Sürah is said to have taken the longest t be revealed.

Owing to the length of the Sürah and varied subjects mentioned therein, the exegesis has been divided into sections and parts. Already we have posted two posts which contain the Summary of the entire Sürah and it has also been explained as to why it has been named after a cow: Chapter 2 Sūrah al-Baqarah (The Cow) - Why the Surah is so named.

From here onward, we begin the lengthy journey of exegesis of the Sürah verse by verse divided into segments as mentioned herein under:

IntroductionThis section extends over the first thirty-nine verses of the surah. It begins with the mention of those among its addressees who shall accept faith and those who would reject it. Herein, Bani Ismael have been warned that this Book of Allah has revealed the truth in its ultimate form upon them. It would be extremely unfortunate for them if they are still led astray by the mischievous machinations of the Jews and thus deprive themselves of this great blessing - the Quran. The introduction ends on the tale of Satan's malicious rivalry and the khilaafat of man.

Section 1This section ranges from verse 40 to verse 121 (Ruku 5-14) and has been further divided into two parts as under:
  • Part I:  (Verses 40-63) In verses 40-46, the Bani Israel have been specifically addressed and urged to profess faith in the Prophet hood of Mohammad (pbuh) to which their own scriptures so clearly testify. In verses 47-63, it has been explained, first of all, that a person shall be rewarded in the Hereafter on account of his faith and deeds and not on the basis of his association with a particular family or clan. 
  • Part IIverses 64-121 are actually a history of the breach of promises and the traitor-ship of the Jews as to how they disobeyed the commandments of Allah and how this criminal mentality had been nurtured in them since the very beginning. A mention has also been made of their superstitions and of other activities which were instrumental in debasing the Shariah and the Book of Allah in their eyes.
Section 2: This section starts at verse 122 and ends with verse 163 (ruku 15-19), the part of life of Prophet Ibraheem (Abraham, peace be upon him) which relates to the building of the Baitullah.

Section 3This section, which ranges from verse 164 to verse 242 mainly consists of the laws and directives of the Shariah revealed to the Muslim Ummah. It has been further sub divided into three parts as under:
  • Part I: This part contains verses 164-188 and covers subjects like Tawheed, prayer/zakat, qisas/diyat, wills, fasting and Prohibition of bribery and wealth obtained through ill-means.
  • Part II: Verses 189-218 relate to matters related to Haj and then jehad and infaaq on account of the relationship of the latter two with the former because at that time the Baitullah was under the control of the idolaters (189-218),
  • Part III: Verses 219-242 relate to matters related to prohibition of intoxicants and gambling, permission of incorporating the affairs of the orphans with their guardians and prohibition of marriage among idolaters and other matrimonial issues like divorce, eela, khula`, radaa`at, naan-u-nafqah of the deceased among the spouses and other issues of marital life
Section 4: In this section (243-83), the Muslims have been induced to wage jihad against the unbelievers to liberate the Baitullah from their hold. The last three verses (284-86) are the concluding verses. explained that everything in this Universe is under the control of the Almighty. The surah ends with a prayer in which every word speaks of the tremendous responsibilities of this Book which the Jews and the Christians were unable to fulfill and which now have been passed on to the followers of this new religion.

Please look for the various parts of the exegesis of the surah in our coming posts.

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand). 

Calligraphy by Shahid Rana | References: | 1 | 2 | 3 |
An effort has been made to gather explanation of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, those wanting detailed explanations and tafsir (exegesis), may refer to sites the references of which are given above.

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99 Attributes of Allāh (Reference Page)


Allāh is the mighty Creator of the entire universe with limitless bounds man may never able to reach. If we look around in everything that is around us, we find in these one or more attributes of Allāh that no man can ever imagine. While in the Holy Qur'an, the Almighty is calls Himself Allāh, there are many attributes that one finds in the Qur'an that further explain the limitless powers of Allāh. Thus in the Holy Qur'an we find at least 99 names attributed to Allāh. These attributes are known as ʾAsmāʾu llāhi l-ḥusnā (Arabic: أسماء الله الحسنى‎ which mean Beautiful Names of Allāh. 

Herein under are listed these 99 attributes of Allāh and their plain simple meaning. However, we will devote one post each to explain every attribute separately to show the mightiness and omnipotence of Allāh - the attributes that can never be ever attributed to any person or even a prophet for Allāh is above all, the sole Creator of the Universe- The One who made this universe and the one who would one day destroy everything on the Day of Resurrection to question every human that ever lived of his deeds and award punishments and rewards bounties. 
Abu Hurairah reported that God has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Paradise; and God is witr (one) and loves 'the witr' (i.e., odd numbers). — Sahih Bukhari, Vol. 8, Book 75, Hadith 419
There are differences in these attributes as some are found in the Qur'an while some are quoted from Hadiths. The most common list is the one which was compiled by Abu Hurairah, a revered companion of the Prophet of Allāh to whom are attributed most of the Hadiths. 

Herein under the 99 attributes of Allah (In alphabetical order for easy reference):
  1. Al-`Adl (العدل)  - The Absolutely Just
  2. Al-'Afuw (العفو) - The Pardoner
  3. Al-Ahad (الاحد)   - The One, The Only One
  4. Al-Akhir (الأخر) - The Ultimate
  5. Al-'Ali (العلى) - The Most High, The Sublimely Exalted
  6. Al-`Alim (العليم) - The All-Knowing, The Omniscient
  7. Al-Awwal (الأول)  - The First, The Pre-Existing
  8. Al-Azim (العظيم)  - The Supreme Glory, The Most Grand
  9. Al 'Aziz (العزيز) - The Mighty, The Eminent
  10. Al-Badi' (البديع) - The Originator,
  11. Al-Ba'ith (الباعث) - The Awakener, The Resurrector
  12. Al-Baqi (الباقي) - The Infinite - The Eternal
  13. Al Bari' (البارئ) - The Evolver
  14. Al-Barr (البر) - The Gracious Benefactor
  15. Al-Basir (البصير) - The All-Seeing
  16. Al-Basit (الباسط) - The Extender, 
  17. Al-Batin (الباطن) - The Hidden, The Inner
  18. Ad-Darr (الضار) - The Corrector, The Punisher
  19. Dhu-l-Jalali wal-Ikram (ذو الجلال و الإكرام) - The Lord of Majesty and Generosity
  20. Al-Fattah (الفتاح) - The Opener, The Revealer
  21. Al Ghaffar  (الغفار) - The Repeatedly Forgiving, 
  22. Al-Ghafur (الغفور) - The Forgiving, The Pardoner
  23. Al-Ghani (الغنى) - The Self-Sufficient, The Independent
  24. Al-Hadi (الهادي) - The Guide to the Right Path
  25. Al-Hafiz (الحفيظ) - The Preserver, The Protector
  26. Al-Hakam (الحكم) - Possessor of Authority of Decisions and Judgment
  27. Al-Hakeem (الحكيم) - The Wise
  28. Al-Halim (الحليم) - The Oft Forbearing, 
  29. Al-Hamid (الحميد) - The Praiseworthy, The Laudable
  30. Al-Haqq (الحق) - The Truth, The Only Reality
  31. Al-Hasib (الحسيب) - The Ever Reckoner
  32. Al-Hayy (الحي) - The Ever-Living, The Alive | 1 | 2 |
  33. Al Jabbar (الجبار) - The Overpowering, The Compeller
  34. Al-Jalil (الجليل) - The Majestic, The Glorious
  35. Al-Jami' (الجامع) - The Gatherer, The Uniter
  36. Al-Kabir (الكبير) - The Greatest, The Most Great
  37. Al-Karim (الكريم) - The Generous, The Bountiful
  38. Al-Khabir (الخبير) - The Inner-Aware, The Reality-Knower
  39. Al-Khafid (الخافض) - The Abaser, The Humbler, The One who Softens
  40. Al Khaliq (الخالق) - The Creator, The Planner
  41. Al-Latif (اللطيف) - The Subtle, The Gracious, The Refined
  42. Al-Majeed (المجيد) - The All-Glorious, The Majestic
  43. Al-Majid (الماجد)  - The Noble, The Generous
  44. Malik al-Mulk (مالك الملك) - The Master of the Kingdom
  45. Al Malik (الملك) - The Ruler, The King
  46. Al-Mani'(المانع) - The Preventer, The Shielder
  47. Al-Matin (المتين) - The Firm, The Steadfast
  48. Al-Mu'akhkhir (المؤخر) - The Delayer, 
  49. Al-Mubdi' (المبدئ) - The Originator, The Initiator
  50. Al-Mudhill (المذل) - The Degrader, Humiliator
  51. Al-Mughni (المغنى) - The Fulfiller of Needs
  52. Al-Muhaimin (المهيمن) - The Protector, The Bestower of Security
  53. Al-Muhsi (المحصى) - The Reckoner, The Appraiser
  54. Al-Muhyi (المحيى) - The Bestower of Life, The Reviver
  55. Al-Mu'id (المعيد) - The Restorer, The Re-creator
  56. Al-Mu'izz (المعز) - The Bestower of Honor
  57. Al-Mujib (المجيب) - The Fulfiller of Prayers, The Responsive
  58. Al Mu'min (المؤمن) - The Granter of Security / Faith 
  59. Al-Mumit (المميت) - The Creator of Death, The Life-Taker
  60. Al-Muntaqim (المنتقم) - The Avenger, The Inflictor of Retribution
  61. Al-Muqaddim (المقدم) - The Expediter, The Promoter
  62. Al-Muqit (المقيت) - The Maintainer, The Sustainer
  63. Al-Muqsit (المقسط) - The Equitable, The Just
  64. Al-Muqtadir (المقتدر) - The All-Powerful Determiner, The Prevailing
  65. Al Musawwir (المصور) - The Fashioner
  66. Al-Muta'ali (المتعالي) - The Supremely Exalted
  67. Al Mutakabbir (المتكبر) - The Supremely Great,
  68. An-Nafi' (النافع) - The Creator of Good, The Propitious -The Benefactor
  69. An-Nur (النور) - The Light, The Illuminator
  70. Al-Qabid (القابض) - The Withholder
  71. Al-Qadir (القادر) - The All Powerful, The Most Able, The Empowered, The Capable
  72. Al-Qahhar (القهار) - The Ever-Dominant, The Prevailer
  73. Al-Qawiyy (القوى) - The Inexhaustible Strength 
  74. Al-Qayyum (القيوم)  - The Self-Existing, The Self-Subsisting
  75. Al Quddus (القدوس) - The Holiest, The Most Pure
  76. Ar-Raafi (الرافع) - The Exalter, The Uplifter
  77. Ar Rahim (الرحيم) - The Most Merciful
  78. Ar Rahman (الرحمن) - The Beneficent, Most Kind and Gracious
  79. Ar-Raqib (الرقيب) - The Watchful, The All-Observing
  80. Ar-Rashid (الرشيد) - The Guide to the Right Path of Rectitude
  81. Ar-Ra'uf (الرؤوف)  - The Tenderly Merciful and Consoling
  82. Ar-Razzaq (الرزاق) - The Supplier, The Provider
  83. As-Sabur (الصبور) - The Most Patient
  84. As Salam (السلام) - The Source of Peace 
  85. As-Samad (الصمد) - The Satisfier of All Needs
  86. As-Sami (السميع) - The Hearer of invocation 
  87. Ash-Shahid (الشهيد) - The Witness
  88. Ash-Shakur (الشكور) -The Multiplier of Rewards, The Most Appreciative
  89. At-Tawwab (التواب) - The Acceptor of Repentance, 
  90. Al-Wadud (الودود) - The Most Affectionate
  91. Al-Wahhab (الوهاب) - The Liberal Bestower, The Giver of Gifts
  92. Al-Wahid (ٱلْوَاحِدُ) - The Manifestation of Unity
  93. Al-Wajid (الواجد) -  The Finder, The Perceiver
  94. Al-Wakil (الوكيل) -  The Trustee, The Advocate
  95. Al-Waliyy (الولى) - The Sole Governor, The Friendly Lord
  96. Al-Wali (الوالي)  -  The Patron / The Protective Ruler
  97. Al-Wārith (الوارث) -  The Inheritor of All, The Supreme Heir
  98. Al-Wasi (الواسع) -  The All-Embracing, The All-Pervading
  99. Az-Zahir (الظاهر) - The Manifest, The Evident
Please listen to a soul-searching video displaying these 99 attributes of Allāh along with English translation and meaning:
Now in our upcoming posts we shall explain each attribute as it appears in Qur'an for its explanation and true meaning.

Photo | References: | 1 | 2 | 3 | 4 |
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