34. "Al-`Azeem"
The Almighty has said, "So glorify the Name of your Lord, the Great" (Qura'n, 56:96). "Al-`Azeem" is a superlative derived from the noun `izam, greatness, magnanimity, dignity, honour, esteem, pride... The Absolute Azeem is the One Whose greatness cannot be grasped by vision; it is beyond all limits, so much so that no human intellect can ever absorb it. Allah has said, "He is the Most High, the Great" (Qura'n, 2:255).
The most prominent person in a town is called its greatest. This is the meaning of what the unbelievers say as the Holy Qura'n quotes them: "... to a man great in both towns..." (Qura'n, 43:31). Allah has said, "... and the great Qura'n" (Qura'n, 15:87). When the Messenger of Allah wrote a letter to Heraclius (which will be discussed later in this book Insha-Allah), he addressed him as "the azeem man of Rome," that is, the greatest dignitary in Rome. Heraclius, who ruled from 610 - 641 A.D., was a Byzantine emperor, ruler of the Eastern Roman empire. was involved in many wars with the Persians from 634 - 642 A.D. He did not accept Islam; his armies were eventually conquered by Islamic troops, so he lost Syria, Palestine and Mesopotamia (upper Iraq) as well as Egypt, one after the other.
If you consider the greatness of al-Az`eem, you will come to know that anyone besides Him is insignificant. The human being, no matter how knowledgeable, is limited in the scope and content of his knowledge. How can you compare such a limited amount of knowledge with that of the Almighty? An example of His might exists in 31:28: "Neither your creation nor your raising (bai`th, the reunion between the soul and the recreated body) is only like (that of) a single soul" (Qura'n, 31:28). To the Almighty, the creation of the entire cosmos is as easy as the creation of one single soul: "Our word for a thing when We intend it is only to say to it: Be, and it is" (Qura'n, 16:40). Allah has required us to revere His signs; He says, "That (shall be so), and whoever respects the signs of Allah, it surely is (the sign) of the piety of the hearts" (Qura'n, 22:32). One who highly regards the signs of Allah, respects religious rites, holds in high esteem anything related to Allah, is surely held in high esteem by both Allah and His servants.
The Messenger of Allah, Muhammed, has conveyed the following glad tidings: "One who learns then becomes fully knowledgeable then acts upon what he has learned is called great in the kingdom of the heavens."
Ibn `Abbas quotes the Messenger of Allah saying, "If someone enters a room to visit a sick person on the brink of death and he repeats seven times the saying of: `I plead to Allah the Great, Lord of the Great Throne, to heal you,' that sick person will be healed by the Will of Allah."

35. "Al-Ghafoor"
Allah has said, "... surely Allah forgives the faults all of them; surely He is the Forgiving, the Merciful" (Qura'n, 39:53).
"Al-Ghafoor" is derived from the root word ghafr, veiling or covering. He is al-Ghafoor because He quite often veils the sins and forgives those who commit them. He does not dispute about them with His servants. Maghfira means the covering and the forgiving of sins. Allah's forgiveness means His protection of a servant of His against His torment. Its verb means: to openly overlook his sins.
Al-Ghafoor is the Master Whose power is perfect; He may unconditionally forgive due to the favours He bestows upon His servants, and to His benevolence.
The Holy Qura'n has referred quite often to forgiveness, and Allah has diversified it so that the hearts of those who disobey Him may not lose hope of His mercy, and so that no criminal will despond of the mercy of Allah. He forgives the sins and accepts the repentance. In Surat Ghfir, we recite this verse: "The One Who forgives the faults and Who accepts repentance, Who is Severe in punishing, the Lord of bounty" (Qura'n, 40:3). Other such references are as follows: ... so forgive us and have mercy on us; You are the best of those who forgive. (7:155) Most surely I am the most Forgiving to one who repents and believes and does good deeds then continues to follow the right guidance. (20:82) He has created the heavens and the earth with the truth; He makes the night cover the day and the day overtake the night, and He has made the sun and the moon subservient (to His will): each runs to an assigned term; surely He is the Mighty, the oft-Forgiving. (39:5)
As regarding the verse saying, "Inform My servants that I am the Forgiving, the Merciful" (Qura'n, 15:49), some companions of the Prophet were once indulged in laughter as the Messenger of Allah passed by. He greeted them then said to them, "Do you laugh while the fire is before you?" They regretted and felt extremely depressed. He soon went back to them and said, "Gabriel has just come to me and said that Allah asked why I caused some of His servants to lose hope in His mercy," then he repeated 39:5 quoted above.
The lot of one who wishes to personify the Attribute "al-Ghafoor" is that he constantly seeks His forgiveness; he forgives His servants time and over again. This is the key to obtaining the forgiveness of Allah as referred to in 24:22: "Do not let those among you who possess grace and abundance swear against giving to the near of kin and the poor and those who have fled in Allah's way; they should pardon and overlook. Do not you love that Allah would forgive you? Allah is Forgiving, Merciful."

36. "Al-Shakoor"
Allah has said, "So that He may pay them back their rewards in full and give them more out of His grace: surely He is the Forgiving, the One Who multiplies the rewards" (Qura'n, 35:30). Linguistically, "al-Shakoor" is derived from the root word shukr which conveys the meaning of: an increase. Arabs describe a land as such if its plants are abundant. They describe an animal as such if it is fattened. Plants sustained by a little amount of water are called shakoor. Al-Shakoor thanks quite often, Who appreciates acts of righteousness, charity and kindness. A servant of Allah who is shakoor is one who perseveres to thank his Lord by obeying Him and by carrying out the obligations which He has mandated on him. Shukr is recognition and propagation of goodness.
Al-Shakoor, Allah, appreciates even the few good deeds His servants do, doubling His rewards for them. His way of thanking them is by giving them of His bounties though He was the One Who enabled them to do such good deeds in the first place. He planted in their hearts the desire to do them, then He provided for them all the means to carry them out. He enables His servants to be grateful for the blessings which He bestows upon them, so He rewards them even for small acts of obedience to Him with an abundance of His good things. He grants for a few days' endeavor a bliss in the hereafter that never ends.
Al-Shakoor accepts the little and Who gives a lot. Allah has called Himself al-Shakoor in order to tell us that He rewards His servants for thanking Him; hence, the reward for such gratitude is called shukr, just as the penalty for a bad deed is called bad; He has said, "And the recompense of evil is a like punishment" (Qura'n, 42:40).
One of the tokens of accepting one's expression of appreciation is that he receives an increase of Allah's blessings according to 14:7: "If you are grateful, I will certainly give you more, and if you are ungrateful, My chastisement is truly severe." The truth about appreciation is not related to the qualities of Allah: appreciation comes from people; it is simply the expending of the blessings granted by Allah in the way for which He created them. Linguistically, appreciation is coupled with blessing, grace, gratitude. Nobody can do Allah a favour for which He has to thank him; therefore, His appreciation must be understood metaphorically according to Tafsir al-Manar. Allah's gratitude means that He is capable of rewarding the doers of good, that He does not permit the deeds of such doers to be wasted or unrewarded. It is in this sense that rewarding the doer of good with what he deserves is called appreciation, and Allah has thus called Himself appreciative. Allah has also promised those who appreciate His blessings to increase His blessings upon them; so, such gratitude also falls under the same type of appreciation. The most Appreciative One has said, "... and whoever does good spontaneously, surely Allah is Grateful, Knowing" (Qura'n, 2:158). Thus do we come to know that Allah, Glory to Him, has a conduct which is surely the most perfect one when He called Himself appreciative of the worlds although whatever good they do neither benefits Him nor harms Him in the least; rather, its benefit is surely for our own good. It is, in reality, a sign of His own blessings upon us that He guides and enables us to do it; so, it does not beseem any sensible person to observe the great favour bestowed upon him by Allah without thanking Him for it, or without obeying Him.
Allah also says, "Therefore remember Me, so I will remember you, too, and be thankful to Me, and do not be ungrateful to Me" (Qura'n, 2:152). In this verse, Allah teaches His servants to be appreciative, ordering them to remember the blessings which He has bestowed upon them by their hearts, tongues and senses. Their reward for it is that He reminds them of His permission to continue to enjoy such blessings, and to increase them, ordering them to praise Him by His Attributes, to discuss His countless blessings, to glorify Him openly and secretly, so that He may mention them in His high company and mention His being pleased with them. In a qudsi tradition, the Messenger of Allah quotes the Almighty saying, "I am as My servant thinks of Me: I am with him; if he mentions Me silently, I shall mention him likewise, and if He mentions My Name before a crowd of people, I shall mention him before a better crowd; if he gets closer to Me as much as a span, I shall get closer to him as much as a yard; if he gets closer to Me as much as a yard, I will get closer to him more than twice that much. If he comes to Me walking, I shall come to him running." Allah commands His servants to be grateful to Him and not to deny the blessings which He has bestowed upon them. This is a warning for this nation against that wherein previous nations had fallen due to the latter's denial of the blessings which the Almighty had showered upon them. He granted them the powers of reason, emotion, judgment, and other such blessings.
A servant of Allah should never tire of thanking and praising Him, incessantly and unhesitatingly. In a supplications by the Messenger of Allah, he says, "Lord! I am incapable of praising You enough; You are as You have praised Yourself." Praising Allah and thanking Him as He really deserves is not within the human capacity. A servant of Allah, therefore, must leave it to the One Who can do so: Allah, Praise is due to Him, and ONLY to Him. How can man acquire perfection in such an area while he contemplates upon some blessings bestowed upon him by Allah and says to himself: "I was mere naught and Allah caused me to be, then He granted me the beautiful outward appearance, and the power of reason which is the very best of my inner qualities, then He granted me hearing and vision and guided me to know Him, then He made His great rewards attainable and even praised me in his Great Book"? If you move your tongue and say: Alamdu-lillh (Praise to Allah), thinking that mere saying so is sufficient to express gratitude for all the great favours He has bestowed upon you, then you surely have taken leave of absence from your sanity, for you surely will not have thanked Him at all. "Talk is cheap," says an axiom, whereas "actions speak louder than words." Express your gratitude towards your Maker by actions, not only by words. A servant's true expression of gratitude is his own admission that he simply is incapable of sufficiently express his gratitude to His Maker, Sustainer, and Benefactor.
Jabir ibn Abdullah al-Ansari has quoted the Messenger of Allah saying, "If one is given something while being capable of finding a way to likewise give, let him do so, but if he is not, then let him praise the giver, for one who remains silent and says nothing commits kufr, apostasy. And if one were to put on clothes which he was not given, he would then be like one who wears two outfits of forgery." [7]

37. "Al-`Aliyy"
Allah has said, "... what they call upon besides Him is falsehood; Allah is the High, the Great" (Qura'n, 22:61).
"Al-`Aliyy" is one of Allah's Attributes, and it is derived from uluww, height, sublimity, or loftiness versus lowliness. The height referred to here is that of status. Al-`Aliyy is High, so High that He can never be conceived nor visualized. Minds are at a loss regarding His Greatness; intellects are incapable of conceiving His perfection. According to Al-Mufradat, one who is `aliyy is a prominent person, a man of distinction. When applied to the Almighty, as in 22:61 cited above, the implied meaning is that He is above being described by anyone or truly known by anyone, and He is above what anyone says about Him.
He is the One above Whose status there is none at all, and everything in existence is under His control. Allah has said, "He is the Most High, the Great" (Qura'n, 2:255), "... judgment belongs to Allah, the High, the Great" (Qura'n, 40:12), and, "... the Great, the Most High" (Qura'n, 13:9).
"High" and "low" may be applied both to tangible as well as intangible things. As regarding the tangible ones, the `Arsh (Throne) is said to be higher than the Kursi (the Seat of Authority), and the heavens is higher than the earth. Such words are applied only to tangible things, things which have dimensions. Since the Almighty is above having dimensions, His being al-`Aliyy is above being as such.
The One Who is al-`Aliyy is above being conceived by any intellect, and Whose Attributes are too great to be described. He is the One in Whose Greatness minds are puzzled, and in trying to realize His Essence the intellects fall short.
Among the good manners adorning a believer are: humbleness and submissiveness before the Glory of the Almighty. It is only then that He exalts his status. Al-Qushayri has reported saying that Allah inspired Moses to go near a mountain so that He would address him. Every mountain there vied with the others in the hope of being the one near which such a divine address would take place. Mount Sinai thought very humbly of itself saying, "Since when do I deserve the honour of being the site worthy of the status of Moses when addressed by his Lord?" For this reason, Allah inspired Moses to go near Mount Sinai due to the latter's humility.
According to Al-Asma' wal sifat, where a qudsi tradition is quoted, the Messenger of Allah heard during the Night of Isra (the night journey to Jerusalem) a praising in the high heavens saying: Subhan al-`Aliyy al-A`la, Subnahu wa Ta`ala, that is, "Glory to the Most High, Glory to Him and Exaltation." Iyas ibn Salmah has quoted his father saying that he had heard the Messenger of Allah starting every supplication by saying, "Subhana al-A`la al-Wahhab," "Glory to the Most High, the ever-Giving."

38. "Al-Kabeer"
We read the following in the Holy Qura'n: "They shall say: What is it that your Lord said? They shall say: The truth. And He is the Most High, the Great" (Qura'n, 34:23).
Linguistically, one who is kabeer is a great person, a dignitary, a distinguished personality. Allah, Glorified and Exalted is His Name, is greater than everything and everyone, and He is the Absolutely Great One, the One Who is Great on His own merits, in His qualities and Essence, above being in any way like any of His creatures; "There is nothing like Him," the One Who is superior to the praise of any of those who praise, glorify, or attempt to describe Him. He is the most perfect of anything in existence, the One Who has all the Glory, the Greatness, the Honour and the Sublimity. He is above what the beings He has created conceive Him to be. He is too Great to be described or His actions to be comprehended. The Almighty has said, He is the High, the Great. (40:12)Proclaim His greatness magnifying (Him). (17:111) And your Lord do magnify. (74:3). To Him belongs greatness in the heavens and the earth. (45:37)
The Almighty has been lauded with characteristics of this sort: One is al-Kabeer. The other is al-Mutakabbir, the explanation of which has already been dealt with. The third is al-Akbar as in 9:72: "... and best of all is Allah's goodly pleasure" (Qura'n, 9:72), and in 29:45: "... certainly the remembrance of Allah is the greatest." But it has not been used in the Holy Qura'n as a reference to the Almighty, yet it occurs as an Attribute of His in the Sunnah such as our saying: Allahu Akbar! The fourth is al-Kibriya'; Allah has said, "And to Him belongs greatness..." (Qura'n, 45:37). So, let us discuss these Attributes: As regarding al-Akbar, there are two ways to look at it: First, He is greater than anything else in existence. It is possible to view the "Allahu Akbar!" which Muslims pronounce audibly when saying their prayers in the same light, meaning that Allah is greater than anyone or anything else; hence, one's mind will not be occupied by anyone or anything else besides Him, nor is his heart attached to anyone or anything else besides Him.
"Allahu Akbar!" is a statement derived from "al-Kabeer" and is pronounced to initiate the obligatory prayers, during the time of rukoo`, sujood or qiyam, that is, when bowing, prostrating or standing during the performance of obligatory prayers. It is called takbeer, Glorification of al-Kabeer, the Great One, the Most Great. Takbeer is required on several occasions such as the athan, iqama, prayers, both feasts, funeral prayers, upon seeing the Ka`ba, throwing the stones [during the pilgrimage], and announcing the time for jihad, holy war. The Messenger of Allah is said to initiate anything of significance with "Allahu Akbar!"
Ibn `Abbas is quoted saying that the Messenger of Allah used to teach his companions a supplication whereby they could shun all ailments and types of fever which said, "In the Name of Allah al-Kabeer; we seek refuge with Allah al-Azeem from the evil of any feverish vein, and from the inferno of hellfire."
The Attribute "al-Kabeer" is repeated five times throughout the text of the Holy Qura'n.

39. "Al-Hafeez"
The Almighty has said in the Holy Qura'n, "And he has no authority over them, but so that We may distinguish the one who believes in the hereafter from the one who is in doubt concerning it, and your Lord preserves all things" (Qura'n, 34:21).
"Al-Hafeez" is derived from the root word if, safeguarding something or someone. Its antithesis is sahu, forgetfulness, negligence, inattentiveness. Women who safeguard the property of their husbands when the latter are absent are described in the Holy Qura'n as fhafizatin lil ghayb. A book is called afee because its contents safeguard records of actions and statements from being lost (from people's memory, etc.).
Al-Hafeez very much maintains the existence of everything that exists, Who safeguards contradictory elements against overwhelming one another such as what is hot and what is cold, what is moist and what is dry, qualities which Allah has created, making them inherent in our creation as well as in that of all animals and plants. Had He not thus safeguarded them, by neutralizing them once and by increasing the amount of what diminishes thereof another, they would not have coexisted with one another, their mixing would have been annulled, their composition would have diminished, and their ability to be composed or amalgamated would have disappeared. Al-Hafeez carries a stronger meaning than that of al-Hafiz. Al-Hafeez has two meanings: One is the opposite of oversight or forgetfulness, and its meaning is derived from knowing. When we say that the Almighty safeguards things, we mean that He knows them in all their quantities and intricacies, and that such knowledge is not altered by diminution, oversight, negligence, or forgetfulness. The other is that al-Hafeez safeguards things against loss: He guards them, and all His characteristics and perfection are above extinction. He has also said: "Attend constantly to prayers and to the middle prayers, and stand up truly obedient to Allah" (Qura'n, 2:238), and, "... the preservation of them both does not tire Him" (Qura'n, 2:255). He protects His Divine statements, i.e. the Holy Qura'n, hence the verse, "We have revealed the Reminder, and We are its Guardian" (Qura'n, 15:9), meaning Protectors against alteration, distortion, or any tampering with its sacred text, applied here particularly to the text of the Holy Qura'n.
Despite the greatness of his status, the Friend of Allah Abraham supplicated thus: "Lord! Grant me wisdom and join me with the righteous" (Qura'n, 26:83), and, "Lord! Make us both submitting to You" (Qura'n, 2:128). Moses, who spoke to the Almighty, also supplicated saying, "Lord! Expand my breast for me" (Qura'n, 20:25). The Almighty has said the following to His Prophet and Messenger Muhammed: "... had it not been that We had already established you..." (Qura'n, 17:74), and, "... Allah will protect you from people" (Qura'n, 5:67). He admonished the believers to pray by saying, "Lord! Do not make our hearts deviate after You have guided us aright" (Qura'n, 3:8).
One who contemplates on the meanings of al-Hafeez and eagerly longs for Him with all his heart is one in whose heart the love for His Lord is borne, the Lord Who protects His servant even when the latter is disobedient to Him, falling short of worshipping Him, lagging behind in adoring Him. He reawakens his heart from its inattentiveness. It is then that Allah makes his heart like a preserved treasure of secrets, so he takes courageous stands, safeguarding his senses against committing sins, protecting his heart against spiritually harmful insinuations.

40. "Al-Muqeet"
In the Holy Qura'n, we read: "Whoever joins himself (to another) in a good cause shall have a share thereof, and whoever joins himself (to another) in an evil cause shall be responsible for it, and Allah controls all things" (Qura'n, 4:85).
"Al-Muqeet" is derived from the root noun qoot, sustenance, the food that sustains the human body. Ibn `Abbas has said that al-Muqeet is al-Muqtadir, the Omnipotent. Al-Muqeet creates all beings, creating likewise the means for their sustenance. He provides ways for them to have access to such means of sustenance; He has made accessible to them what is necessary and what is a luxury. He sustains the bodies and the souls. He has taken upon Himself to sustain His creation. Al-Muqeet hears the silent supplication and responds to it and knows the affliction and removes it. "Al-Muqeet" conveys the same meaning as that of "al-Hafeez," the Protector; so, He protects and sustains the living beings.
Reference to qoot exists throughout the Holy Qura'n. For example, Allah has said the following in Surat Fussilat: "And He made in it mountains above its surface, and He blessed therein and made therein its foods, in four periods: alike for the seekers" (Qura'n, 41:10). He sustains the hearts through knowledge, so He is al-Razzaq but in a more specific way, for sustenance includes both food and non-food items. Qoot is food sufficient to keep someone's body alive. It may also mean the One Who takes full control over something or someone, Who is Capable of managing his/her affairs. Al-Muqeet Alone is Capable and Knowledgeable of everything. One of the good manners inspired by this Attribute is that when food is brought to you, you must recognize al-Muqeet Whose sustenance is quite spacious and encompassing, through Whose Grace are you provided with food. Such a recognition will cause the light of this Attribute to lift you spiritually. God will then make you the treasure-house for His servants, enabling you to sustain others, teach them knowledge, and lead them to the ever-Living, the Sustainer.
Do not seek the achievement of all your wishes and desires except from Allah, for He surely holds the keys to the treasures of His sustenance. According to one qudsi tradition, Allah said to Moses, "O Moses! Ask Me with regard to everything, including your shoe strings and the salt for your pot."

41. "Al-Haseeb"
Allah has said in the Holy Qura'n, "... those who deliver the messages of Allah and fear Him and not fear anyone save Allah, and Allah suffices for taking account (of everything)" (Qura'n, 33:39).
Al-Haseeb is one of Allah's Attributes, and it is often explained as the One Who rewards. Its meaning may also be understood as the One Who provides sufficiently, Who grants whatever His servants need; He is the Master upon Whom all rely; there is no haseeb besides Him, and all His creation are in need of His help and support. It is also said that al-haseeb is the One to Whom everything honourable is referred, and with Him does every glory end. He calls His servants to account for their deeds, Who tries those who obey Him and rewards them for such obedience, Who calls those who disobey Him to account and penalizes them for their disobedience; He, and only He, tries everyone.
Things are connected to one another, and in the end they are connected to Allah Who has said, "O Prophet! Allah suffices you and the believers who follow you" (Qura'n, 8:64). If we look at this great cosmos, which is fixed and unaffected by external effects since millions of years, we will conclude that there is a complex accounting system for it which is spontaneous. It makes cosmic criteria fixed in order to guarantee the preservation of human life on earth in the best way so that man may be able to perform the function for which Allah created him, that is, to worship Him. The number of computations required to run such a tremendous cosmos can never be conceived by any human mind; so, how can one imagine the spontaneous alterations of some while the rest remain the same?! It is the Great al-haseeb, the computing One, the Great, the most swift of all those who compute. It truly is an Attribute which deserves a close look. If a thinking person were to remain thinking all life, he will never be able to compute except very, very little indeed. Yet I like through these simple statements to give the reader an idea that may provide him with a glimpse of the greatness of this miraculous Attribute: The verb "hasaba" means: counted, computed, calculated, deducted a total, etc. "hisab" means: counting, computing, calculating, or accounting, and it is accomplished by adding, subtracting, and such related steps. The science of hisab is arithmetics from which more advanced sciences: algebra, mathematics, and calculus, are derived. The Holy Qura'n contains references to al-haseeb and the derivatives of its root word in verses such as these: ... and though there may be the weight of a grain of mustard seed, We will (still) bring it, and sufficient are We to take account. (21:47) Then are they sent back to Allah, their Master, the True One; now surely His is the judgment, and He is the swiftest in taking account. (6:62) They shall have (their) portion of what they have earned, and Allah is swift in reckoning. (2:202) There is none to repeal His decree, and He is swift to take account. (13:41) ... there he finds Allah, so He pays him back his reckoning in full, and Allah is swift in reckoning. (24:39)
In order to be acquainted with the secret of Allah's Power as embedded in His Attribute "al-haseeb", as it manifests itself upon His creation, let us take a look at the chemical, physiological and astronomical balance existing in the cosmos. We will see that there is a high computing power too great to be conceived, one capable of conducting such computations and controlled by One Who is fully knowledgeable of the cosmos in its entirety, of the smallest atom in it up to the largest planet. Had it not been so, its cosmic computations would not have remained fixed. In order to form an idea about the complexity of such computations, we have to provide an example: Were we to think for one moment about the number of computations which take place inside our bodies, we will surely be unable to calculate them. So, how can man conceive the number of computations in the whole cosmos from the smallest atom to the largest planet in their various types, orbits, and environments? The mind, no matter how great, can never do so, and it will definitely recognize Allah and His Absolute Power, and that He is the only capable al-haseeb Who can make such computations; so, let us contemplate on this Attribute so that we may honour and thank Him. Allah has pointed out in the text of the Holy Qura'n the calculation according to which the cosmos is arranged in accordance with places very well computed in their locations, orbits and peeds: "Surely We have created everything according to a measure. And Our command is but one, as (swift as) the twinkling of an eye" (Qura'n, 54:49-50). He has also said, But nay! I swear by the falling of the stars, and most surely it is a very great oath, if you only know... (56:75-76) The sun and the moon follow a reckoning. (55:5) (As for) the moon, We have ordained for it stages till it becomes again like an old dry palm branch. (36:39) ... and ordained for it mansions so that you may know the computation of years and the reckoning. (10:5) He causes the dawn to break, and he has made the night for (you to) rest, and the sun and the moon for reckoning. (6:96)
As a matter of fact, there is hardly any verse which does not contain one indication or more about the computed system of the cosmos or of the human body, but the Holy Qura'n highlights a specific significance for a different type of calculations: the calculations of the sustenance of Allah's servants according to the wisdom of Allah, some of which are according to a measure, and some coming from whence a servant of Allah does not know: "... and Allah gives means of subsistence to whomsoever He pleases without measure" (Qura'n, 2:212). Such is usually the sustenance of the righteous whom Allah sustains from whence they do not know or expect: "... and whoever is careful of (his duty to) Allah, He will make an outlet for him and give him sustenance from whence he does not expect" (Qura'n, 65:2-3). Also, Allah's giving is great, so great that its true value can never be conceived or computed. There is still a greater calculation: the calculation of the deeds and the intentions behind them, their recording as well as the rewards for them in the life of this world or in the one to come, or in both, for the Almighty says the following in this regard: ... only the delivery of the message is (incumbent) on you, while calling (them) to account is Ours. (13:40) So that Allah may requite each soul (according to) what it has earned; surely Allah is swift in reckoning. (14:51) ... so We called it to account severely and We chastised it with a stern chastisement. (65:8) Surely to Us is their return, then surely upon Us is the taking of their account. (88:25-26) ... surely Allah takes account of all things. (4:86) "Whoever brings a good deed," says the Almighty in the Holy Qura'n as He refers to the Day of Judgment, "he shall have ten like it, and whoever brings an evil deed, he shall be recompensed only with the like thereof, and they shall not be dealt with unjustly" (Qura'n, 6:160). People on the Day of Judgment will be simultaneously judged just as they are being judged in the life of this world. Their sustenance will be forwarded to them at once, and Allah is never diverted by anything from another: "So that Allah may requite each soul (according to) what it has earned; surely Allah is swift in reckoning" (Qura'n, 14:51). Those who are endowed with understanding know the precision of the Divine computation from their own dealing with Him, for He has said, "... and whether you manifest what is in your minds or hide it, Allah will call you to account according to it, then He will forgive whomsoever He pleases and chastise whomsoever He pleases, and Allah has power over all things" (Qura'n, 2:284). God's management of the affairs goes on forever and ever. Our master Muhammed has said, "Call your own selves to account before you yourselves are called upon to account for them."

42. "Al-Jaleel"
Allah has said, "And the person of your Lord will forever endure, the Lord of glory and honour" (Qura'n, 55:27), and also, "Blessed be the Name of your Lord, the Lord of Glory and Honour" (Qura'n, 55:78)!
Linguistically, the verb "yujill" means: to magnify or glorify someone or deem him great. The Attribute "al-Jaleel" is derived from honour, dignity, and greatness. He is too Great to do anything which does not fit His Honour, Who purifies the heart by manifesting the qualities of His Glory to it, Who reveals what is hidden by the attributes of His beauty and what is in the world, all of it, of glory, perfection, goodness and magnificence by the lights of His Essence and the effects of His qualities. Al-Jaleel is worthy of bidding and forbidding; besides Him, every great person is not great at all, and every gigantic thing is dwarfed. He grants glory to those who approach Him and humiliation to those whom He dismisses from His presence.
The Absolute al-Jaleel is Allah. The Attribute "al-Kabeer" describes the perfection of the Self, whereas "al-Jaleel" describes the perfection of His qualities. "Al-`Azeem" refers to the perfection of the Self. All qualities of His are referred to according to the extent one can conceive; so, He exhausts the mind and is not exhausted; He can never be seen by anyone, yet He sees everyone. When the qualities of glory are attributed to a reasoning mind capable of conceiving them, they are called beauty, and the one they describe is called beautiful. Originally, the Attribute "al-Jameel" was linguistically applied to a picture which can be discerned by the eyes no matter what it represents, one which suits and agrees with the vision. Then it was applied to an inner picture which may be conceived by the mind such as one may talk about "a beautiful conduct," for it is conceived by the mind rather than the eyesight. Inner pictures, then, if harmonious and combining the qualities of perfection that suit them, just as they ought to be, convey an inner beauty just as they convey to whoever discerns and conceives them a visual pleasure, and their inner beauty is more intense than their outward one.
The share a servant of Allah may derive from the inspiration of this Attribute is that he adorns himself with beauty and bears in mind that it is He Who has bestowed upon him the blessings of beauty, be it the beauty of a visible image or of the inner self. The inner beauty of the soul is surely higher and greater than that of the beauty of the body. The Messenger of Allah used to thus supplicate after his prayers: "Allahomma anta as-Salam wa minka as-salam; tabrakta wa ta`alayta ya thal jalali wal ikram," that is, "Lord! You are the Peace and the source of peace; Glory to You, You are the One with all the Greatness and Honour!"
The Messenger of Allah has also said, "Hold Allah in high esteem so that He may forgive you," that is to say, Glorify Him by obeying Him and by distancing yourselves from committing any disobedience of Him, and seek nearness to Him, Glory to Him, by performing what He has enjoined you to perform.

43. "Al-Kareem"
Allah has said, "... whoever is grateful, he is grateful only for (the good of) his own soul, and whoever is ungrateful, surely my Lord is self-Sufficient, Honoured" (Qura'n, 27:40). Scholars say that anything regarded as good, precious, of great importance, is kareem. Linguistically, a person who is out-giving is also called kareem, generous. Anything held in its own category in high esteem is called kareem. Allah is called "al-Kareem," an Attribute that describes His benevolence and beneficence. Allah has always been Generous, and He will always be so. He is high above any lowliness; He gives abundantly, and He gives beautifully.
Al-Kareem forgives though He is capable of inflicting the most severe of punishment; He fulfills His promise; He gives more than what one pleads to Him for; He does not mind how much He gives and to whom; He does not permit anyone who seeks refuge with Him to suffer loss; He does not need means to do what He does. One Who can combine in Him all these qualities is the Absolute al-Kareem; none other than Allah is as such.
The Almighty has said, "O man! What has beguiled you from your Lord, the Gracious One...?" (Qura'n, 82:6), and, "Read and your Lord is the Most Honourable" (Qura'n, 96:3).
Arabs are used to calling anything kareem if it has a commendable merit or quality. Muhammed, the Messenger of Allah, has said, "Yousuf is the most kareem of people," meaning in lineage and descent. They may describe something the presence of which can be identified by one of the physical senses as kareem. For example, the Egyptian women, upon seeing Yousuf said, "... this is but a noble angel" (Qura'n, 12:31). Describing Paradise, the Almighty says it is a "... noble place" (Qura'n, 44:26). This word may also be applied to anything honourable; the Almighty has said, "... surely the most honourable of you with Allah is the one who is most careful (of his duty towards Allah)" (Qura'n, 49:13).
Arabs may also apply it to something that has many benefits or advantages, such as what is implied in this verse which narrates the story of prophet Solomon: "Surely an honourable letter has been delivered to me" (Qura'n, 27:29). According to exegesis, kareem in this verse means quite significant and weighty, containing very good statements.
One of the signs of His greatness and generosity is that He provides His bounties even to those who do not deserve them. He doles out His benevolence even without being asked. If a suppliant prays Him for forgiveness, one of the signs of His greatness is that He will erase that suppliant's sin if he truly repents, and He records a good deed for him in its place. Allah has said, "The parable of those who spend their wealth in the way of Allah is like the parable of a grain growing seven ears (with) a hundred grains in each, and Allah multiplies for whomsoever he pleases, and Allah is ample-Giving, Knowing" (Qura'n, 2:261). Among the signs of His greatness is that in the life of this world He covers the sins of the sinners and hide their shortcomings.
In one incident, the Messenger of Allah has narrated a story about the forgiveness of the Almighty which is thought-provoking. He said, "I know the last person who will enter Paradise and the last one to get out of hellfire. He is a man who will be approached and it will be said, `Show him his minor sins and suspend the major ones,' whereupon he will be shown his minor sins. He will then be asked if on such-and-such a day he did such-and-such, and he will answer in the affirmative, fearing the penalty from his major sins. He will be told, `In place of each of your sins, you will be granted a good deed,' whereupon he will say, `Lord! But... I have committed other sins which I do not see here among them!'" The narrator of the anecdote says that he saw the Messenger of Allah smile at that juncture of the story till his front teeth became visible.
Allah is "al-Kareem mutaghafil," that is, the Great One Who deliberately and quite often overlooks. One of the signs of His Greatness is that He forgives whenever He is prayed for forgiveness; Allah has said, "Ask forgiveness of your Lord; surely He is the most Forgiving" (Qura'n, 71:10). And among the signs of His Greatness is that He forgives without reminding those whom He forgives of the types of sins and ugly things they had committed.
And among the signs of His Greatness is that if they come to Him after having obeyed Him only a little, He will grant them quite a generous reward and will honour them by praising them beautifully. Among the signs of His Greatness is that He includes them in His Covenant; He has said, "... fulfill (your) covenant with Me, I will fulfill (My) covenant with you" (Qura'n, 2:40). He even makes them worthy of His love: "... He shall love them and they shall love Him" (Qura'n, 5:54).
Among the other signs of His Greatness is that He has made this world the loaned property of His servants saying, "He it is Who created for you all that is in the earth" (Qura'n, 2:29), and the hereafter as well, "... and a Garden, the extensiveness of which is like the heavens and the earth, prepared for those who guard (themselves against evil)" (Qura'n, 3:133).
Also among the signs of His Greatness and generosity is that He has made everything in the heavens and the earth subservient to man: "And He has made whatever in the heavens and in the earth, all of it, subservient to you, [a gift] from Him" (Qura'n, 45:13). One of the signs of a believer's good conduct in as far as the Attribute "al-Kareem" is concerned is that he directs himself wholeheartedly towards His Lord. He makes it his habit to feed and clothe the orphans and be good to his kith and kin. In order to attract the attention of the Muslims to this weighty matter, Prophet Muhammed has said, "If someone held in high esteem by his folks comes to you, be generous to him." He has also said, "Your Lord, Honour and Glory belong to Him, is ever-Living, Generous, too shy to disappoint any of His servants who plead to Him."
It is a sign of good manners to habitually forgive the doers of evil deeds, including repeated offenders, and to cover the faults of your brethren in all circumstances. Such generosity of manners is surely more precious than any materialistic generosity, for the latter preserves the body whereas the first sustains the soul. The Messenger of Allah has said, "You will not be able to please all people with your wealth; so, do please them with your good manners." He has also said, "Allah, Honoured is His Name, is Generous, and He loves good manners and hates a lowly conduct." The Messenger of Allah has said, "The generous one is close to Allah, close to [the hearts of] people, close to Paradise, distant from the fire. A miser is distant from Allah, distant from people, distant from Paradise, close to the fire."
As for "al-Akram," i.e. the most Generous, surely it is Allah, the Most Generous of all those who are generous. This Attribute may also bear the same meaning embedded in that of "al-Kareem."

44. "Al-Raqeeb"
Allah has said, "... and be careful of (your duty to) Allah through Whom you demand (your rights of) one another, and to the ties of kinship; surely Allah ever watches over you" (Qura'n, 4:1).
"Al-Raqeeb" is one of Allah's Attributes, and He is the Witness Who is never absent from the scene. In language, a raqeeb is a vigilante, a watchman who stands to protect and guard. In the army, the raqeeb is the one in the vanguard. Al-Raqeeb is Allah Who safeguards everyone and everything, the One from Whose knowledge nothing at all can escape. According to one sacred tradition, the Messenger of Allah has said, "Safeguard Muhammed in his household," meaning safeguard his name and honour it. "Raqeeb" also means offspring. The angel who writes down whatever we do and say is also called "raqeeb": "He does not utter a word except that there is by him someone watching at hand" (Qura'n, 50:18). Al-Raqeeb, that is, the One Who truly ever watches over us, is, of course, Allah. One Who is raqeeb regarding Allah is one who acknowledges that He oversees whatever we do and say, so he observes his duties towards Him.
Allah, al-Raqeeb, knows our conditions and counts our breath. Al-Raqeeb never laxes nor forgets, Who is always present and is never absent, Who knows everything and nothing regarding the conditions of His creation can ever escape His knowledge. He manages the affairs of His servants, Who knows what they say, Who watches over His servants, Who observes what they do, Who is familiar with their innermost thoughts.
Narrating the story of Jesus son of Mary, the Almighty quotes Jesus saying, "... but when You caused me to die, You were the Watcher over them, and You witness all things" (Qura'n, 5:117). He has also said, "... and Allah is Watchful over all things" (Qura'n, 33:52). There are two viewpoints that explain the meaning of "al-Raqeeb": One: Linguistically, He safeguards things, Who watches over everyone, Who guards everyone, Who is free of any oversight or negligence. He takes care of and safeguards everything. The Almighty has said, "He does not utter a word except that there is by him a watcher at hand" (Qura'n, 50:18), meaning an angel who records his deeds and takes note of everything he contemplates, says, or does, while Allah is al-Raqeeb Who looks after His servants, knows their conditions and whatever they utter.
As regarding observation, it is His saying: "... surely I (Allah) am with you both: I hear, and I see" (Qura'n, 20:46). Regarding knowledge, it is His saying: "Allah knows what every female bears, and that of which the wombs fall short of completion, and that in which they increase" (Qura'n, 13:8). Other such references include: ... and He knows what is in the land and the sea. (6:59) He knows what goes deep down into the earth and what comes forth out of it. (57:4)
The other viewpoint says that this word is derived from irtiqab, waiting. Allah has said, "Wait, therefore; surely they (too) are waiting" (Qura'n, 44:59). Such a viewpoint is impossible to accept; therefore, it is rejected on the ground that one who waits for something needs to reach its commencement, desiring to find out its outcome. The correct meaning of this latter verse is that Allah wants His servants to reach out to Him, to make Him the goal of their adoration, submission and humility.
Al-Raqeeb, then, is the Witness Who is never absent. The virtues of one who watches himself is implied in a tradition wherein the Messenger of Allah Muhammed says, "Ihsan (goodness) is that you worship Allah as though you see Him, for if you do not see Him, He surely sees you."
It is narrated that a man once passed by a young slave tending sheep and pointed to an ewe and said, "Sell me this ewe, young shepherd!" The young slave told him that it was not his; therefore, he could not sell it, whereupon the man said, "Where is your brilliance?! Can't you tell its owner that a wolf ate one of his sheep?" He answered him by saying, "Then where is Allah?!" The man was very impressed by his answer, so he bought the young slave and set him free, then he bought the herd and gave it to him as a gift. Since then, that man kept repeating "Then where is Allah?!" quite often. It is, therefore, one of the good manners of a believer towards Allah, al-Raqeeb, to keep in mind that Allah ever watches over him and sees whatever he does. He knows that his self, that is, his nafs, is his enemy, and that the accursed Satan, too, is another, and that they both seize every opportunity to make him lax and disobey his Lord; therefore, he must always be on his guard. He must close all the pitfalls in which he may fall and block all the avenues from which Satan may approach him. It is also one of the signs of good manners of a believer in this regard to watch himself and his senses, to keep vigil, and to make whatever he does solely for the achievement of the Pleasure of his Lord in a pure intention, to observe his obligations towards his Muslim brother, and not to expose the latter's faults to others.

45. "Al-Mujeeb"
Allah has said, "And to Thamud (We sent) their brother Salih. He said: O my people! Worship Allah; you have no other god besides Him; He brought you into being from the earth and made you dwell in it; therefore, ask forgiveness of Him, then turn to Him; surely my Lord is Nigh; he ever answers" (Qura'n, 11:61).
Linguistically speaking, both nouns ijaba and istijaba mean basically the same, and "al-Mujeeb" has two meanings: One is: the One Who answers the pleas. The other is: the One Who grants what He is pleaded for.
Al-Mujeeb, Allah, responds to the plea of those who plead to Him and helps them, Who favourably answers the supplication of those who supplicate to Him, Who removes the need of those in need and gives them sufficiently. He even gives prior to being asked and accepts even prior to being pleaded. He knows the need of those who are in need before they pray Him, and He since eternity knows all their needs, so He has provided them with means to satisfy all their needs: He creates foods and all types of sustenance for them; He creates the tools and the means to get such tools to the hands of those who need them. Al-Mujeeb responds to the pleas of those who plead to Him. Since time immemorial, He knew in advance what they needed. He goes to the rescue of those who are in dire need of help, and He does not disappoint anyone who pleads to Him.
This theme recurs quite often throughout the Holy Qura'n. Examples are: And Noah called upon Us, and most excellent are We to answer the prayer. (37:75)
So their Lord accepted their prayer: That I will not waste the deed of one who does a good deed among you, whether male or female, each one of you being from the other. (3:195) And Job (Ayyub) cried out to his Lord: Harm has afflicted me, and You are the most Merciful of the merciful. So We responded to him and removed the harm from him, and We gave him his family and the like (number) of them in addition: a mercy from Us and a reminder to the worshippers. (21:83-84) Or Who answers the [prayer of] the distressed one when he calls upon Him and removes the evil, and Who will make you successors in the earth? Is there a god with Allah? Little is it that you mind! (27:62) ... you sought aid from your Lord, so He answered you: I will assist you with a thousand of the angels following one another. (8:9) When My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me. (2:186)
And your Lord says: Call upon Me, I will answer you; surely those who are too proud to worship Me shall soon enter hell abased. (40:60) For those who respond to their Lord there is goodness, and those who do not respond to Him, had they had all that is in the earth and the like thereof with it, they would certainly have offered it for a ransom. (As for) those (latter ones), an evil reckoning shall be theirs, and their abode is hell, and evil, indeed, is the resting-place. (13:18) O you who believe! Answer (the call of) Allah and His Prophet when he invites you to that which gives you life, and be informed that Allah intervenes between man and his heart, and that to Him you shall be gathered. (8:24)
Allah is capable of responding in various ways. When some of His friends are in need of something, He satisfies their need, and He may even make some circumstances deliberately hard for them only to test them and raise their status due to their perseverance, and to their thanking Him during the time of ease as well as the time of hardship. So when they almost lose hope, He comes to their rescue with beautiful rewards and with indications of His being pleased with them. Allah guarantees for His servant that He will respond favourably to his supplication in the way which He knows to be in his best interest, and at the time He chooses, rather than the time chosen by His servant; so, do not lose hope because of His delay in answering your plea, for such a delay may prove to be better for you. Allah May even opt to grant you better than what you ask Him for; so, plead to Him as one convinced of His favourable response.
The Messenger of Allah used to say, "Plead to Allah, being convinced of His answer to your pleas, and be advised that Allah does not respond to the pleas of one who is inattentive, indifferent." This tradition has been recorded by al-Tirmithi. He has also said, "No Muslim pleads to Allah a plea wherein there is no desire for committing a sin nor the severing of the ties of kinship except that Allah will grant him one of three good rewards: He will either grant him an immediate response, or He may save the rewards for him in the life hereafter, or He may keep its equivalent of evil away from him." His companions said, "Then we will plead to Him a great deal, indeed." He said, "Surely Allah is greater still!"
The Messenger of Allah has said, "When you have a plea, plead to Allah, and whenever you need help, seek help from Allah." In another tradition, he says, "Allah is too shy to disappoint any of His servants who pleads to Him for something good."