Allāh Attributes Of Al-‘Azeem

Allāh Attributes Of Al-‘Azeem

The Supreme Glory,  The Mighty Splendor,  The Most Grand,  The Greatest

By Ibn Saleh

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Servant and Messenger.

Al-‘Azîm

The Supreme Glory,  The Mighty Splendor,  The Most Grand,  The Greatest

It means Allāh Almighty is:

·        The One who is greatest, mightiest, grandest and above all.

·        The One who is of the greatest importance.

·        The One who is magnificent, vast and most revered.

·        The One who is of perfect and absolute greatness.

From the root ‘a-z-m which has the following classical Arabic connotations:

·        to be great, large, big

·        to be vast, huge, enormous

·        to be great in rank, importance or dignity

·        to be imposing, powerful, superior

·        to be magnificent, honored, revered, sublime

·        to be immense, stupendous, lofty

·        to be above imperfection

This name is used in the Qur'ân. For example, see Al-Baqarah, 2:255

Allah ; there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, The Greatest.

Note that the Arabic letter z sounds nothing at all like the English letter z, but rather is a open-jaw "th" sound.

Related names:

Jalîl is considered to be greatness in attributes.

Kabîr denotes the One whose essence is greatness.

Azîm is greatness in both attributes and self.

Mutakabbir is an empathic form which denotes actively using rights, privileges, rank and attributes that are above and beyond the rights of everyone else.

(Also written as al-'azhim, al-'athim, al-azim, al-athim, al-azeem, al-aziim, the Supreme Glory: Ya 'Azhim, Ya 'Athim, Ya Azim, Ya Athim, Ya Azeem, Ya Aziim)

Wal-Hamdulilahi Rabbil ‘ālameen, Was-Salātu was-Salāmu ‘ala Sayyidil Mursaleen waimamil Muttaqeen, Wa ‘ala ālihi waahli baitihi wasahbihi ajmaeen (And Praise is to Allāh, the Lord of the universe; Salawāt and Sālam on the sayyid of all the Apostles and its righteous followers, his family, members of his household and all the companions).

And Allāh Almighty Knows best.

[ Adapted from Wahiduddin Richard Shelquist , Longmont, Colorado, USA]

Allāh Attributes Dzûl-Jalâli wal-Ikrâm

Allāh Attributes Dzûl-Jalâli wal-Ikrâm

Lord of Majesty and Generosity,  Lord of Glory and Honor

By Ibn Saleh

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Servant and Messenger.

Dzûl-Jalâli wal-Ikrâm

Lord of Majesty and Generosity,  Lord of Glory and Honor

It means Allah Almighty is:

The One who is most precious, revered and honored. The One who is the glorious and majestic lord of all generosity and bounty.

The One who is the possessor of all glory and honor. The One who is the owner of every manner of blessing, perfection, honor and majesty.

The One whose presence bestows majesty and generosity. The One who is the source of awesome splendor and abundance.

This beautiful Arabic phrase begins with a pronoun, followed by two attributes of Allâh.

Dzû (pronounced “thū”): Lord of, Possessor of

l : al : the

Jalâl : Majesty, Glory

Wa: and

L: al : the

Ikrâm :Generosity, Bounty

The attributes of Allâh in this phrase are based on the root j-l-l meaning:

·        to be supremely great

·        to be glorious, majestic

·        to be sublime

·        to be high, lofty, far above, independent

and the root k-r-m which has the following classical Arabic connotations:

·        to be noble, high minded, generous

·        to be highly esteemed, honored, prized, valued

·        to be excellent, precious, valuable, rare

·        to be productive, fruitful, bountiful

This name is used in the Qur'ân. For example, see Surah Ar-Rahman, verse 27

Wayabqawajhurabbika dzuljalaliwalikram

“And there will remain the Face of your Lord, Owner of Majesty and Honor.” 
[Ar-Rahman, 55:27]

Though certain benefits and gifts may arrive through human hands, one must offer all praise and honor to the True Source from which all blessings come, the One who is the Lord, Possessor and Bestower of Majesty and Bounty.

The Beautiful Names al-Jalîl and al-Karîm are also derived from these same two roots. The words jalâl (glory) and ikrâm (generosity) are verbal nouns, while jalîl (glorious) and karîm (generous) are adjectives.

The demonstrative pronoun Dhû literally means with, in, on, or of, but in this phrase from the Qur'ân it is often translated as Lord of, Owner of, or Possessor of.

Note that Dzû is pronounced thū.

When used as an invocation,  Dzû changes to Dza, as in Yâ Dzal-Jalâli wal-Ikrâm.

(Also written as Dzul Jalali wal Ikram, Dzal Jalali wal Ikram, the Lord of Majesty and Bounty: Ya Dhul Jalali wal Ikram, Ya Dhal Jalali wal Ikram)

Was-Salātu was-Salāmu ‘ala Sayyidil Mursaleen waimamil Muttaqeen, Wa ‘ala ālihi waahli baitihi wasahbihi ajmaeen (Salawāt and Sālam on the sayyid of all the Apostles and its righteous followers, his family, members of his household and all the companions).

And Allāh Almighty Knows best.

[ Adapted from Wahiduddin Richard Shelquist, Longmont, Colorado, USA]

Allāh Attributes Of al-Qayyûm

Allāh Attributes Of  al-Qayyûm

The Self-Subsisting,  The Self-Existing One upon Whom all others depend

By Ibn Saleh

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Servant and Messenger.

al-Qayyûm

 

The Self-Subsisting,  The Self-Existing One upon Whom all others depend

It means Allah Almighty is:

The One whose nature it is to exist. The One who is free of any dependence on anything else for existence.

The One through whom all things arise. The One by whom all things are eternally managed aright.

The Ever-Living, Self-Existing One who is the foundation upon which all things exist.

From the root q-w-m which has the following classical Arabic connotations:

·        to stand up, to rise up, to ascend, become high

·        to begin, to start, to come to pass

·        to arise, to set out

·        to be on-going, to exist

·        to be founded, to be built on

·        to undertake, to carry out, to manage

·        to make aright, straighten out, accurate, exact

·        to make righteous, upright

This name is used in the Qur'ân. For example, see Al-Baqarah verse 255 (AyatulKursi):

Allāhulāilāhailla huwal hayyul wayyūm

“Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence.” 

[Al-Baqarah,2:255]

 The attributes of al-Hayy and al-Qayyûm are often used to together, with al-Hayy signifying the attribute of ever-lasting life, and al-Qayyûm signifying the attribute of self-existing life. Thus, the attributes of al-Hayy and al-Qayyûm express two aspects of the One Life.

Abu Hurairah (radiyallahu’anhu) reported that whenever the Prophet, (Sallallāhu ‘alayhi wasallam), was faced with a serious difficulty, he would raise his head to the sky and supplicate, "Subhan-Allah al-'Azim (Glory be to Allah, the Mighty)." And when he implored seriously and strongly, he would say "Ya Hayyu, Ya Qayyum (O Ever-Living One, O Self-Existing One upon Whom we all depend)."    (Hadith of Tirmidzi)

The attribute of al-Qayyûm is also nicely described by the words of Acts 17:28 which say:

 “ in Him we live and move and have our being”

God is the only Being and all other existences are only His becomings.

The word mustaqîm, also from this same q-w-m root, means straight, righteous, upright, rising upwards or ascending.

(Also written as al-qayyum, al-qayyoom, the Self-Existing: Ya Qayyum, Ya Qayyoom)

Wal-Hamdulilahi Rabbil ‘ālameen, Was-Salātu was-Salāmu ‘ala Sayyidil Mursaleen waimamil Muttaqeen, Wa ‘ala ālihi waahli baitihi wasahbihi ajmaeen (And Praise is to Allāh, the Lord of the universe; Salawāt and Sālam on the sayyid of all the Apostles and its righteous followers, his family, members of his household and all the companions).

And Allāh Almighty Knows best.

[ Adapted from Wahiduddin Richard Shelquist , Longmont, Colorado, USA]

Allāh Attributes Of al-Hayy

Allāh Attributes Of  al-Hayy

The Living,  The Alive,  The Everlasting,  The Deathless,  The Ever-Living

By Ibn Saleh

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Servant and Messenger.

Al-Hayy

The Living,  The Alive,  The Everlasting,  The Deathless,  The Ever-Living

It means Allāh Almighty is:

·        The One who is undying, everlasting. The One who is eternally whole and sound.

·        The One Life from whom all life arises. The One who calls all life into being.

·        The One who animates all life and who makes each living thing different and distinct.

From the three letter root h-y-y, which has the following classical Arabic connotations:

·        to live, to be living

·        to become apparent, distinct

·        to animate, to revive

·        to vitalize, to call into being

·        to be whole, sound

·        to call, summon, invite, hasten

The Qur’an refers to Allāh as “the Living” on five occasions:

• “Allāh, there is no God but He, the Living and Self-Sustaining.” (Al-`Imran, 3: 2);
• “Faces shall be humbled before the Living, the Self-Sustaining. Hopeless indeed will be those who carry a burden of injustice.” (Ta-Ha, 20: 111) ;
• “And rely on the Living who does not die, and celebrate His praise.”(Al-Furqān, 25: 58) ;
• “He is the Living. There is no God save Him. So call upon Him, making the religion sincerely for Him (alone).” (Ghafir, 40: 65) ;
• “Allāh, there is no God but He, the Living and Self-Sustaining. Neither slumber nor sleep overtakes him…” (Al-Baqārah, 2: 255)
• Allāh’s life is the most complete and perfect life without deficiency or weakness of any kind. “Neither slumber nor sleep overtakes him.” 

The attributes of al-Hayy and al-Qayyûm are often used to together, with al-Hayy signifying the attribute of ever-lasting life, and al-Qayyûm signifying the attribute of self-existing life. Thus, the attributes of al-Hayy and al-Qayyûm express two aspects of the One Life.

Abu Hurayrah (radiyallāhu’anhu) reported that whenever the Prophet, (Sallallāhu ‘alayhi wasallam), was faced with a serious difficulty, he would raise his head to the sky and supplicate, "Subhan-Allāh al-'Azim (Glory be to Allāh, the Mighty)." And when he implored seriously and strongly, he would say "Ya Hayyu, Ya Qayyum (O Ever-Living One, O Self-Existing One)."  (Hadith of Tirmidzi)

Allāh simply reminds the disputant of his being created in the first place. The second creation could be nothing if not easier.

Life is an attribute of Allāh’s essence. It is intrinsic to His existence. This is in contrast to created beings, whose lives are something that Allāh grants them from His favor. Their existence and their sustenance are fully dependent upon Him. 

Allāh is the Living who confers life upon others. He creates and sustains all living things in their mortal lives in this world. Then, in the Hereafter, He confers eternal life upon the denizens of Paradise.  It is one of the signs of Allāh’s creative power that He imbues inert matter with life.

Consider a stone and then compare it with an animate living thing, something which has sensory power, is aware of its surroundings, and is able to interact with other things in its environment. Consider the human being, a living thing with the power to reason and to articulate his thoughts through speech. 

When we consider how far removed this is from the inert matter of the stone, we can see why Allāh challenges humanity with the example of life, and cites it as proof of our resurrection in the Hereafter. We see this in how Allāh describes the unbeliever:

“He strikes out a likeness for Us, but forgets his own creation. He says: “Who will give life to the bones when they have rotten away?” Say: He will give them life who created them the first time – for He well-knows every creation – the same who produces for you fire out of the green tree, and behold! you kindle therewith (your own fires)!” 

(Ya-Sin 36: 78-80)

This verse was revealed after a group of Arab polytheists came forward with some old rotting bones, crumbling them between their fingers and saying: “Who will give life to the bones when they have rotten away?” This is a rhetorical question, spoken in derision. They asked this question to express their disbelief and disdain of the idea of a resurrection in the Hereafter.  Allāh replies that the disputant: “forgets his own creation.”

This is a concise but sufficient reply to the question of “Who will give life to the bones when they have rotten away?”

Allāh simply reminds the disputant of his being created in the first place. The second creation could be nothing if not easier. In any case, it is no different to Allāh whether it is the first or second creation. However, considering the question of creating something from a human perspective on the matter, the second would be perceived as easier than the first.  This is why Allāh says:

“As We began the first creation, We shall repeat it. It is a promise We have undertaken; truly We shall fulfill it.” 

(Al-Anbiya’, 21: 104) 

Both creations are the same to Allāh. Allāh but says: “Be!” and it is. However, He gives this example to address human experience. People who believe that Allāh created them in the first place accept the fact that Allāh gave the properties of life, sensory faculties, and mental powers to the inert matter from which they are made.

Consequently, they can easily accept the idea that Allāh can bring them to life again after they have died and their bones have turned to dust.

(Also written as  Al-Hayy, The Ever-Living: Ya Hayy, Ya Hayyu)

Wal-Hamdulilahi Rabbil ‘ālameen, Was-Salātu was-Salāmu ‘ala Sayyidil Mursaleen waimamil Muttaqeen, Wa ‘ala ālihi waahli baitihi wasahbihi ajmaeen (And Praise is to Allāh, the Lord of the universe; Salawāt and Sālam on the sayyid of all the Apostles and its righteous followers, his family, members of his household and all the companions).

And Allāh Almighty Knows best.

[Excerpted from “Towards Understanding Allāh's Attributes: Allāh Is the Ever-Living (Al-Hayy)” By Salman Al-Oadah, Via Islam Today  Saturday, 31 August 2013;and Via  Wahiduddin Richard Shelquist , Longmont, Colorado, USA]

Allāh Attributes Of Al-Quddūs.

Allāh Attributes Of Al-Quddūs.

(The Absolutely Pure, The All-Perfect, The  Holy)

By Ibn Saleh

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

al-Quddûs

The Most Holy,  The Most Pure,  The All-Perfect

It means Allāh Almighty is:

The One who is pure, spotless, without blemish or fault.

The One who is far from, and untouched by, worldly imperfections or faults.

The One whose essence and attributes are of unimaginable purity and perfection.

The One who is beyond all human understanding of purity, perfection and holiness.

From the root q-d-s which has the following classical Arabic connotations:

·        to be pure, clean, spotless

·        to be far removed from impurity or imperfection

·        to be holy, sacred, hallowed

This name is used in the Qur'ân.

Allāh calls Himself  “Al-Quddūs” (The Most Pure, The All-Perfect), and mentioned on two occasions in the Qur’an.

“He is Allāh, besides Whom there is no god; the King, the Holy, the Giver of peace, the Granter of security, Guardian over all, the Mighty, the Supreme, the Possessor of every greatness Glory be to Allāh from what they set up (with Him).”

[Al-Hashr, 59:23]

"Whatever is in the heavens and whatever is in the earth declares the glory of Allāh, the King, the Holy, the Mighty, the Wise."

(Al-Juma’ah, 62:01).

Allāh is Al-Quddus , absolutely pure in essence and attributes. Al-Quddus refers to free from and far above any worldly imperfection, free and perfect from any deficiency. He is beyond all human understanding of purity and perfection; He is Holy, sacred or blessed in all aspects.

Allāh is “Al-Quddūs”: The word Quddūs comes from the root Qāf-Dāl-Sīn, which points to three main meanings. The first main meaning is to be pure and clean. The second is to be far removed from impurity or imperfection, and the third main meaning is to be sacred or blessed.

This root appears ten times in the Qur’ān in five derived forms. Examples of these forms are Al-Qudusi “The Holy [Spirit]” and Al-Muqadasi “The Sacred”.

Linguistically, Quddūs is on the intense structure of the attribute of quds, which refers to cleanliness or tahārah and comes from the verb qadasa. Al-Quddūs is ‘clean’ or free from any partner, spouse, or child, from death, from injustice, lying, forgetfulness, error, poverty, and stinginess. Allāh is : Lā ilāha illa huwa (There is no God but He).

1- The basic meaning is derived from the word “Quds” means “pure and blessed”. So, Al-Quddus refers to one who is free and perfect from any deficiency, Holy in all aspects.

This is such an awesome name because just with this one attribute that  shoot down so many of the other beliefs that people attribute to Allāh.

First and foremost, one of the biggest things you can shoot down is the claim that Allāh has any partners whether its people who claim that Allāh has a son or claim that He is one of three (the whole trinity concept) or when they Say that Jesus (‘alayhissalam) is actually Allāh himself so just with this one name that Allāh has revealed about himself, you can shoot down all these claims why? Because Allāh is perfect, free from all impurities.

Thus when people claim that He has a son, that is attributing imperfection because Jesus, (‘alayhissalam), was just like any other human who ate, went to the bathroom, slept and so saying that Allāh had a son that did that, which is the claim by many Christians, that is completely wrong because Allāh is perfect.

“The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded.”

[Al-Māidah, 5:75]

This also applies to the claim that says that Jesus (‘alayhissalam) was Allāh himself, which makes you’re saying that Allāh had to eat, use the bathroom, sleep, deal with rejection by the people…like how could Allāh creator of your perfect bodies and perfect universe need to do all that. So Allāh being Al-Quddūs, free from impurities scratches this out completely because the need to eat, the need to sleep, the need to defecate are all human needs that cannot apply to Allāh who is above all that.

2 - Al-Quddūs: Allāh Is Perfect And Free Of All Imperfections And Impurities.

The belief that Allāh is free and perfect should make us reject anything that attributes to Allāh anything bad or anything imperfect, pretty much anything that attributes Allāh as being weak or needing something - we would automatically reject it, why? Because Allāh is Al-Quddūs: perfect and free of all imperfections and impurities. On this basis, we can reject what is said about Allāh in other scriptures because Allāh’s description in them contradicts with him being Al-Quddūs.

For example in Genesis (verse 2), it states that apparently after creating the heavens and the Earth, “Allāh had to rest on the seventh day from all his work that he had done”. This is attributing to Allāh that he had to “rest” but this is wrong, because this is an attribute of weakness. We as people have to rest because we get tired but Allāh, the creator of all the in the heavens and the earth and the trees and the galaxies that we don’t event no about, no He, subhana wa ta’ala needs no rest, He is not weak, so this attribution is incorrect because Allāh is free from impurities and imperfection.

Another example in in Exodus (verse 14) when it claims that Allāh had to repent to his people cause of the evil that he thought of doing to his people. This issue of repenting is wrong because we as people have to repent, we as people make mistakes and we have to repent but Allāh? No, He is perfect completely and has no need to repent especially to us? To his creation? No, because He is most Just, most Pure, so we completely reject any of this stuff that describes Allāh as imperfect.

Also, other points that branch off of this name that we must reject is when people, sometimes even Muslims, say that Allāh’s laws are backwards or not fit for this time or other stuff like that. This is completely wrong because you are attributing imperfection to Allāh, implying that what Allāh has ordained is not good enough or “fit” enough for the time you live in as if Allāh did not know your situation, ridiculous because Allāh already knew every single thing about every single person.

“But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allāh Knows, while you know not.”

[Al-Baqārah, 2:216]

If you want to ask how perfect is Allāh, simple,  just look at yourself, just look at the sky, look at the architecture of all this in which we as humans had no role in.

Our bodies have their own type of railroad system that carries certain thing from one part of the cell to the other. Subhānallāh. The sun and the moon orbit just perfectly and if they were a little bit off everything would hurl towards one direction. Everything is in perfection only created by the one who is most perfect, Al-Quddūs.

“[And] who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks? Then return [your] vision twice again. [Your] vision will return to you humbled while it is fatigued.”

[Al-Mulk ,67:3-4]

"Whatever is in the heavens and whatever is in the earth declares the glory of Allāh, the King, the Holy, the Mighty, the Wise."

(Al-Juma’ah, 62:01).

3 - Al-Qudūs  means the One Whose characteristics cannot be conceived by the senses, or can He be conceived by imagination, nor can He be realized by any mind or reason or judged by any intellect.

Linguistically, it is derived from "quds," means purity or cleanness. "Al-Bayt Al-Muqaddas" means the Purified House, the one in which people purify themselves from the filth of sins.

Paradise is also called The Place Of Quds because it is free from the ills of the life of this world.

Archangel Gabriel is called in Islam  “Al-Ruh Al-Quds” the Holy Spirit, because he is free from any fault in delivering divine inspiration to the messengers of Allāh.

Allāh has described Himself as:“He is Allāh, besides Whom there is no god; the King, the Holy, the Giver of peace, the Granter of security, Guardian over all, the Mighty, the Supreme, the Possessor of every greatness Glory be to Allāh from what they set up (with Him).” (Al-Hashr 59:23)

Allāh has also said: “Whatever in the heavens and in the earth declares the glory of Allāh, the King, the Holy” (Al-Juma’ah, 62:1).

4 - Al-Qudds means the One Who is above need and Whose Attributes are above being deficient. He is the One Who purifies the souls against sinning, Who takes the wicked by their forelocks, Who is above being limited to space or time.

The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) once sent one of his companions (radiyallāhu’anhum) to teach Islam to a group of new converts and to lead them in congregational prayers. That companion (radiyallāhu’anhu) used not to recite any chapter of the Holy Qur’an (besides, of course, the Fātihah) other than Surat al-Tawhid (or al-Ikhlās), so those believers went back once to the Prophet (Sallallāhu ‘alayhi wa sallam) and told him about it. 

The Prophet (Sallallāhu ‘alayhi wa sallam) said to them, “Go back and ask him why he does so.” Upon asking him, the companion (radiyallāhuanhu) answered them by saying, “... because it contains the Attribute of al-Rahman, and this is why I love to recite it so often!” When they told the Prophet (Sallallāhu ‘alayhi wa sallam) this answer, he said to them, “Go back and tell him that the Praised and Glorified One loves him too.”

Ibn ‘Abbas (radiyallāhuanhu) spent a night once with his cousin the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam). When the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) woke up and stood up on his bed, he raised his head towards the heavens and thrice repeated the following statement: “Subhanal Malik al-Quddus!" (Glory to the King, the Holy!) Then he recited the last verses of Surah Ali-‘Imran starting with the verse190 :

Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding."

The hearts of those who repeat this Name 100 times daily will be free from anxiety.

The Angels Glorify And Praise Allāh Al-Quddūs Continuously And So Does The Whole Universe.

Allāh  also says: “They ( angels) said, ‘Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?’” [Al-Baqārah, 2:30].

Al-Quddūs created us human beings to worship, glorify, and praise Him as He gave us something different: our hearts.

Using the human heart to reflect on His creations, His perfection and greatness, it realizes that glorification and praise of the Creator is inevitable. So, we praise and thank Al-Quddūs (Alhamdulillāh) and Glorify Him (Subhanallāh) as He is high above anything that does not befit Him. Isn’t it a blessing to have such a perfect lord, and aren’t we blessed to be able to praise Him?

How Can You Live By This Name?

1.Have A Pure Belief In Al-Quddūs.

Believe in the oneness of Al-Quddūs and make sure your creed (or aqīdah) is pure by studying the types of Tawhīd and their practical meanings in your daily life from trustworthy sources.

2. Praise Al-Quddūs.

Always say Alhamdulilāh (Praise and thank Allah) and Subhanallāh( Glory to Allah) from the bottom of your heart, sincerely and obedietly.

As reported by Aishah (radiyallahu’anha) the Prophet (salallāhu ‘alayhi wa sallam) used to say in his solah while in the position of Ruku’ and Sujud: Subbūhun quddūsun Rabbul-malā’ikati war-rūh (Praise and Holiness be to You, Lord of the angels and the Soul). [Muslim] WE can add this beautiful invocation to enhance your solāh.

3. Purify Yourself  Through Solāh.

The Prophet (salallāhu ‘alayhi wa sallam) asked the companions (radiyallāhu’anhum): If someone bathes in a river outside of his house five times a day, will there be any impurity left on him? [Muslim]. Visualize your Solah as cleansing your body and soul. Your Solah protects you: “Recite, [O Muhammad], what has been revealed to you of the Book and establish solah. Indeed, Solah prohibits immorality and wrongdoing, and the remembrance of Allāh is greater. And Allāh knows that which you do.”. [Al-Ankabut, 29:45]

4. Give The Best Sadaqah.

Give zakah (obligatory) and sadaqah (charity) to “purify” and increase your wealth. Allāh  also says: “Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [ Allāh 's blessings] upon them. Indeed, your invocations are reassurance for them. And Allāh is Hearing and Knowing.” [Al-Tawbah, 9:103] Remind yourself when you give sadāqah to give the best, as Allāh is Al-Quddūs and He deserves the best to be given for His sake. ‘Aishah (radiyallāhu’anha) used to perfume the charity she gave!.

5. Do not Be Unjust.

Allāh  also says: Allāh does not wrong a person even to the amount of an atom’s weight [Al-Nisā’ 4:40].

Even if people do dhulm (injustice) to Him, Al-Quddūs never does injustice to people. Allāh ‘azza wa jall also made injustice and oppression forbidden for you; so don’t be unjust to anyone, family or stranger, child, adult or even to animals.

6. Be Clean.

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

7. Let The Qur’an Purify You.

Allāh  also says: “But the ones who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they will abide forever. [It is] the promise of Allāh , [which is] truth, and who is more truthful than Allāh in statement”. [Al-Nisā’, 4:122]

The speech of Al-Quddūs is pure and is a cure, healing, and guidance for you to purify yourself. So turn to the Qur’an to seek cure from the diseases of your heart, let the ayāt help you to improve your character, and recite the Qur’an daily to clean your heart and bring tranquillity to your body.

8. Ask Al-Quddūs.

The Prophet (Sallallāhu ‘alayhi wa sallam) used to ask Al-Quddūs at the beginning (du’a istiftah) of the solāh:

اللّهُـمَّ باعِـدْ بَيـني وَبَيْنَ خَطـايايَ كَما باعَدْتَ بَيْنَ المَشْرِقِ وَالمَغْرِبْ ، اللّهُـمَّ نَقِّنـي مِنْ خَطايايَ كَمـا يُـنَقَّى الثَّـوْبُ الأَبْيَضُ مِنَ الدَّنَسْ ، اللّهُـمَّ اغْسِلْنـي مِنْ خَطايـايَ بِالثَّلـجِ وَالمـاءِ وَالْبَرَدْ

“Allāhumma bā‘id baini wabaina khataya kama ba`adta bainalmushriqi wal Maghrib, Allāhumma naqqiniy min khatayaya Kama yunaqqathawbulmaab yadhu minaddanas, Allāhumaghsilni min khataya i biththalji walma’a iwalbarad”

O Allāh, distance me from my sins just as You have distanced The East from The West, O Allāh, purify me of my sins as a white robe is purified of filth, O Allāh, cleanse me of my sins with snow, water, and ice.

[Al-Bukhari and Muslim]

Use and reflect on this supplication as it contains all forms of purification: distancing (moving far away from dirt and deficiencies), removing dirt or filth, and washing or cleansing, so no impurity remains at the end.

O Allāh, Al-Quddūs! We know that You are the absolutely pure beyond imagination. Lead us to a sound belief in Your oneness, help us in purifying our hearts, deeds, and intentions, and guide us to purify our bodies and keep our environment clean. Aid us in performing the best solāh, giving the best charity, and helping us to turn to the Qur’ān so we can come to You with a pure heart, ameen!

Wal-Hamdulilahi Rabbil ‘ālameen, Was-Salātu was-Salāmu ‘ala Sayyidil Mursaleen waimamil Muttaqeen, Wa ‘ala ālihi waahli baitihi wasahbihi ajmaeen (And Praise is to Allāh, the Lord of the universe; Salawāt and Sālam on the sayyid of all the Apostles and its righteous followers, his family, members of his household and all the companions).

And Allāh Almighty knows best.

[ Adapted from: “Al-Quddūs” By khawlah via Understand Quran Academy ]