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Debt Elimination

We’ve all heard time and again that interest and riba are categorically haraam in Islam. Maddeningly though, we often don’t hear a solution to the problem. Everybody knows these things are haraam but practical advice on how to avoid them is very hard to come by. This blog post answers a part of the question; it offers suggestions on eliminating interest-bearing debt quickly.


1. Ask Allah to Forgive You: If you made the mistake of getting into riba (interest) debts, for whatever reason, repent and do your best to get out of it. I didn’t know better myself, and even when I found the ruling out on interest, I justified it to myself, which was wrong (college education). Stop immediately and reverse course on this.  Ask to be forgiven and formulate a new plan of action to deal with this situation.  Take your time with college and life in general – don’t let society force its ridiculous standards on you.

2. Ask Allah to Help You: We underestimate this, but remember that if you try to come closer to Allah, Allah will come closer to you faster, as was mentioned in a hadeeth qudsi. I’ll explain later how this very principle caused my wife and I to pay off all our college debts ($35,000 from me, about $8000 from her) and other lingering debts in 2 months, alhamdulillaah.

3. Financial Discipline: If you don’t have control over yourself, this system will never work. If you can’t control compulsive shopping or spending, no system will work for you. Period. If you have control issues, see a therapist, psychologist / psychiatrist, or a personal coach to help out.

The big factor here is the DD – the bigger it is, the faster your debt gets destroyed.  I placed a modest $200, but honestly, most people living on their own can go a couple of hundred higher and make this happen much faster, and people who are living with their families can create a massive DD of about $900 – $1000 or more and can out can knock debts out very quickly.  Given the state of the economy, although I don’t normally recommend it, if you can live with your folks and work a full-time professional job, then stay with them til all debts are gone.

Read the entire post here.

The “culture” argument

Krista from Muslimah Media Watch examines the potential consequences of the kneejerk defensive reaction many Muslims have of associating every “good” practice with Islam, and every negative one with culture. She argues that doing this merely swings the racism/prejudice ball another way. Further she says this argument presupposes that Western culture is free from any bias in these matters.

There are a number of reasons why this makes me squirm. First, and most obviously, it perpetuates racism against Arab and South Asian communities, justifying such racism because of their supposed inherent sexism. As usual, any alternate, non-oppressive stories from those communities are silenced, as are forms of resistance coming from those communities, as well as any external forces (such as economic issues, war, etc.) that may be exacerbating gender-based oppression and religious dogmatism. Non-Western cultures are painted as unchanging and firmly rooted in the past, incapable of “progressing” the way that Western cultures apparently do, and therefore never worthy of being examined on the same level as European-influenced cultures.

I’m also not comfortable with what this says about white/Western cultures. In this dichotomy, the West is imagined as culture-free, a place where people can let go of the constraints of their home countries in favour of an ostensibly “pure” Islam that can only be found through a disavowal of centuries of traditions (many of which have likely served to preserve Islamic beliefs and practices in many parts of the world.) Westerners (particularly white ones) who enter Islam are assumed to come in with no baggage at all.

I am sure that neither of the women quoted here had any intention of feeding into systems of racism and white supremacy, but I do think that those of us who identify both as Muslim and as white have a responsibility to recognise the ways that our voices may be interpreted when speaking for the community. In a social context that privileges white voices, is easy to become positioned (or to position ourselves) as “experts” on Islam, or at least as people qualified to speak about Islam and Muslims, and we need to be accountable for what we say.

Read the whole article here.

Powell on Muslims in America

So, Colin Powell seems to have excited a section of the Muslim blogosphere with his comments:

“Well, the correct answer is, he is not a Muslim, he’s a Christian. He’s always been a Christian. But the really right answer is, what if he is?”

I’m also troubled by, not what Senator McCain says, but what members of the party say. And it is permitted to be said such things as, “Well, you know that Mr. Obama is a Muslim.” Well, the correct answer is, he is not a Muslim, he’s a Christian. He’s always been a Christian. But the really right answer is, what if he is? Is there something wrong with being a Muslim in this country? The answer’s no, that’s not America. Is there something wrong with some seven-year-old Muslim-American kid believing that he or she could be president? Yet, I have heard senior members of my own party drop the suggestion, “He’s a Muslim and he might be associated terrorists.” This is not the way we should be doing it in America.

Cookie Monster, currently blogless, has the following to say:

I believe what he said can actually – over time – marginalize anti-Muslim sentiment and make it very hard for people like Ann Coulter and Daniel Pipes to spread their ideas. These statements can cut into the base of anti-Muslim sentiment by challenging the assumptions of Muslim-basher sympathetics and winning them over to a more accepting worldview. But this can only happen if establishment politicians, people with a similar place in society like Powell, unequivocally echo his statement, and it would really help if non-liberals were at the forefront. Lay liberals are more tolerant than their lay Republican counterparts, and it is the latter who make up the majority of Muslim bashers. If Republicans, or individuals with deep ties to the Republican base can echo Powell, then- over time, again- we may see anti-Muslim rhetoric pushed further away from the mainstream in much the same way we’ve seen racist sentiment fade over time.

I don’t believe anti-Muslim sentiment will ever die out, but I do believe it can be marginalized. The more mainstream figures like Powell make these statements, the more tougher the job of the typical, loser Muslim-basher gets.

Of course we don’t depend on Powell or anyone for that matter to give us honor or anything like that, I don’t think anyone would say that. What Powell and others would do ‘mainstream’ our existence here as practicing Muslims and debilitate the ability of the Muslim-bashers to undermine our da’wah and impugn our very presence here in America.

Names of Allah – Forgiveness 2 | Ramadan Series

(Continuing from part 2)

Combinations with Al-Ghafūr

As we mentioned earlier, the Name Al-Ghafūr occurs paired with Ar-Rahīm 72 times. It occurs with Al-Halīm 6 times, with Al-’Afūww 4 times, with Al-’Azīz twice and with Al-Wadūd once. Each of those pairings has a meaning worth pondering over. Here, we look at the last one. The Arabic language has about 10 verbs to describe love and ‘wadd’ means compassionate, caring and nurturing love (not sensual). Wadūd is the fa’ūl form again, describing one to does this to a perfect level. So when Allah says in Surah Al-Burūj that he is Ghafūr-ul-Wadūd, He is telling us that He covers our sins and protects us from their consequences out of His love for us. There is a tradition that says Allah is more loving to us than a mother who lost her baby in the heat of battle and then found her child crying in the battlefield.


The Name Al-Afūww (الْعَفُوّ) comes from the root word ‘afa in Arabic which means to erase or wipe out. It is also in the al-fa’ūl form: Al-Afūww is the One who perfects erasing or One who blots out completely. The word ‘afa is stronger in this meaning than gha-fa-ra. Allah SWT blots out sins completely; by His nature He continually accepts repentance and wipes out our sins.

Occurrences in Qur’an and Sunnah:

This name occurs just 5 times in the Qur’an, 4 times paired with Al-Ghafūr and once with Al-Qadīr.

Allah says in the Qur’an in Surah Ash-Shura concerning this Attribute of His:

وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ وَيَعْلَمُ مَا تَفْعَلُونَ
And He it is Who accepts repentance from His servants and pardons the evil deeds and He knows what you do (42:25)

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ
And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He pardons most (of your faults).(42:30)

And finally, we have with us a concise and short dua’ meant specifically for the last ten days of Ramadan and especially for Layl-at-ul-Qadr. Aisha, may Allah be pleased with her, said: “I asked the Messenger of Allah (saws)  O Messenger of Allah, if I knew which night is Layl-at-al-Qadr, what should I say during it?” And he instructed her to say 1:

اللَّهُمَّ إِنَّكَ عَفُوّ تُحِبُّ الْعَفُوَ فَاعْفُ عَنِّي

Allahuma innaka ‘afuwwun tuhibbul ‘afwa fa ‘afu ‘anni
O Allah You are the Most Forgiving; You love to forgive so forgive us.

Through this dua’ we are seeking tawassul through both a Name and an Attribute.

This (probably) forms the conclusion of this series. Ijtema.net will be back after ‘Eid inshaAllah.
We ask Allah to cleanse us and purify us of our sins in this blessed part of the blessed month of Ramadan and we ask Him to admit us into Jannat-ul-Firdaus out of His Mercy. Ameen.

Update: MuslimMatters has another excellent post on this Name and dua’.

(Links to Part 1 and Part 2)

1. This is related by Ahmed, Ibn Majah, and Tirmidhi, who called it saḥīḥ.
A variant of this dua goes  اللَّهُمَّ إِنَّكَ عَفُوّ كَرِيمٌ تُحِبُّ الْعَفُوَ فَاعْفُ عَنِّي Allahuma innaka ‘afuwwun karimun tuhibbul ‘afwa fa ‘afu ‘anni


1. Aqeedah 102: Light upon Light. Shaykh Yasir Qadhi, AlMaghrib Institute. Chicago 2008.
2. Zekr

Names of Allah – Forgiveness 1 | Ramadan Series

An Editor feature entry written for Ijtema readers (if you’re using a feed reader and the Arabic/Unicode text doesn’t display properly please click on the entry link to continue reading on the Ijtema website)

Continuing with the (sorry, much delayed) Part 2 of the Ramadan Names of Allah series here on Ijtema (Part 1 here), we take a look at Names pertaining to forgiveness. We focus on Al-Ghafūr and Al-’Afūww, and briefly point out related Names. Jumping right in ..


This name is derived from the root word gha-fa-ra (غـفـر) which can be roughly translated in the verb form as covering or concealing for protection. It would be a disservice to simply translate this as “forgive.” In this context, Allah SWT is the one who covers our sins and protects us from their consequences.  The Name Al-Ghafūr is of the al-fa’ūl structure; a verb in this form means one who does the act to a perfect level. It describes the quality of the act.

A related name Al-Ghaffar is derived from the same root word but whose morphology refers to quantity: one who continually and infinitely does the verb. Allah, Al-Ghafūr and Al-Ghaffar, continually covers and conceals our evil deeds. At the opposite end, Allah SWT is also Ash-Shakūr: He gives us more than we deserve when we do good deeds.

This word is different from another word in Arabic which means to cover: sa-ta-ra (سـتـر), and which forms the root of another of Allah’s Names: As-Sittīr. Allah loves to cover and hide our faults and sins from those around us, and doesn’t like us to publicize our sins to the world 1.

Combination of Names

The name Al-Ghafūr occurs a whopping 91 times in the Qur’an, and appears paired with the name Ar-Rahīm 72 times (غَفُورٌ رَّحِيمٌ – Ghafūr-ur-Rahīm). This combination of names is something most of us (including myself until quite recently) unfortunately pay little attention to.

Each Name has a unique meaning of majesty and perfection but the combination of two (or more!) names gives rise to yet another unique meaning. Allah SWT has chosen to place these Names together for a reason, and we should ponder over it. For example, from the combination Ghafūr-ur-Rahīm we learn Allah covers our sins because He is Merciful and Compassionate. And one of the things that makes Him Merciful and Compassionate is that He protects us from the consequences of our sins! (Look over Part 1 for all the other rich meanings this phrase may take)

The classical scholar Imam Ibn-ul-Qayyim wrote on the concept of combining Names (the translation of which is):

“And when two Names or Attributes occur together, yet another characteristic is formed, and this would not be present were the Names separate. Examples of this are الْغَنِيُّ الْحَمِيد (Al-Ghani-ul-Hamīd) and الْعَفُوًّا قَدِير (Al-Afūww-ul-Qadīr) and الْعَزِيزُ الْحَكِيم (Al-’Azīz-ul-Hakīm). So His self-sufficiency (ghinā) is an attribute of perfection, as is His ḥamd, and the combination of ghinā and ḥamd is yet another perfection … “

Let’s take a brief look at each of the three examples Imam Ibn-ul-Qayyim gave: Al-Ghani-ul-Hamīd combines self-sufficiency and being one worthy of praise. So Allah SWT is driving home the point that He is self-sufficient even without our praise! Al-Afūww-ul-Qadīr combines Power and Forgiveness: Allah SWT is all-Powerful and can do as He pleases, yet He chooses to forgive us. The last one Al-’Azīz-ul-Hakīm combines Power and Strength with Justness, Wisdom and Power to Legislate. With human beings, power has the ability (and usually does) corrupt. but Allah SWT is beyond that: despite His Power He is Just and Wise.

(Continued in part 3)
(Part 1 here)

1. Ya’lā ibn Umayyah (ra) narrated that the Prophet (saws) said that Allah is verily Al-Hayyiy (which implies bashfulness) and As-Sittīr (which implies concealing the sins). He loves modesty and the concealment of faults. [Ahmad, Abu Dāwūd and An-Nasa’i.]References:
1. Aqeedah 102: Light upon Light. Shaykh Yasir Qadhi, AlMaghrib Institute. Chicago 2008.

Obsession With Hate

Via MT Akbar

A nice website called Obsessionwithhate that rebuts the arguments of the propaganda film “Obsession: Radical Islam’s War Against the West” has come out in which both the pundits, their associations, racisms, xenophobia, and agenda are exposed clearly.

The rebuttal section is excellent

More prominent members behind the film (A dangerous obsession
By Ali Gharib and Eli Clifton. Asia Times Online, 26 September 2008

The Clarion Fund is based at the same New York address as Aish Hatorah, a self-described “apolitical” group dedicated to educating Jews about their heritage. Its street address, as listed on the group’s website and a DVD mailer for the film, is a “virtual address” that goes to a post office box in New York City.

While initial press reports about the mass distribution focused on the Clarion Fund’s financing role, it was EMET that organized and oversaw the distribution, EMET’s spokesman and a former press officer for the Israeli Embassy in Washington, Ari Morgenstern, told Inter Press Service.

EMET, according to a recent press release, is “a non-partisan, non-profit organization dedicated to policy research and analysis on democracy and the Middle East.” According to filings made in compliance with the organization’s tax-exempt status, “The organization hosts seminars, debates and educational films featuring Middle East experts in order to educate policymakers and the public at large on the common threats facing Israel and the United States.”

Morgenstern said EMET was “partnered with the Clarion Fund” on what he called the “Obsession Project” which he identified as “an initiative of EMET”. He declined to name the project’s donors – a spokesman for the Clarion Fund, Gregory Ross, also refused to name the fund’s donors, whose identities remain a mystery.

Morgenstern also declined to reveal the cost of the DVD distribution, but did say, “It cost a great deal – it’s a multi-million-dollar effort.” Outside experts have estimated the cost of the operation at between US$15 million and $50 million.

Like hardline neo-conservatives, EMET opposes any land concessions to Palestinians and takes other hardline positions identified with Israel’s right-wing Likud Party and the ”Settler Lobby” there. EMET’s website says, “We regard ourselves as ‘intellectual revolutionaries’.”

Two weeks ago, EMET sponsored a seminar series on Capitol Hill for the controversial multi-billionaire casino and hotel magnate Sheldon Adelson, who is a major donor to right-wing Zionist organizations in the US, such as the far-right lobby group, Freedom’s Watch and the Republican Jewish Coalition (RJC).

RJC efforts to persuade Jewish voters that Democratic presidential candidate Barack Obama is aligned with radical anti-Israel forces in the Islamic world have drawn strong criticism from the mainstream Jewish press.

EMET’s board of advisers includes a list of familiar neo-conservative figures, as well as three former Israeli diplomats, including a former deputy chief of mission in Israel’s Washington embassy.

The group is headed by Sarah Stern, who began her activism on Israeli issues in opposition to the 1993 Oslo Accords between Israel and Palestinians. She made a career out of her activism in the far-right Zionist Organization of America (ZOA) as its national policy coordinator from 1998 through 2004.

Notable members of the advisory board include prominent hardline neo-conservatives, including former US UN ambassador the late Jeane Kirkpatrick; Daniel Pipes of the Middle East Forum; and the Hudson Institute’s Meyrav Wurmser – the Israeli-born spouse of Vice President Dick Cheney’s former top Middle East adviser, David Wurmser.

Other prominent neo-conservative members of the board include Center for Security Policy (CSP) president Frank Gaffney; former Central Intelligence Agency chief James Woolsey; and Heritage Foundation fellows Ariel Cohen and Nina Shea, who has served for years on the quasi-governmental US Commission for International Religious Freedom.

The US-born and educated hardline deputy managing editor of the Jerusalem Post and senior fellow for Middle Eastern Affairs at Gaffney’s CSP, Caroline Glick, is also an adviser. Glick, Pipes and Walid Shoebat, a “reformed” terrorist and EMET adviser, are all featured as experts in Obsession.

Also among the top names of listed advisers to EMET are three Israeli diplomats. Two of them, ambassadors Yossi Ben Aharon and Yoram Ettinger, were among the three Israeli ambassadors whom then-Israeli prime minister Yitzhak Rabin referred to as “The Three Musketeers” when they lobbied Washington in opposition to the Oslo accords.

Stern began her career at the behest of three unnamed Israeli diplomats who were based in Washington under Rabin’s predecessor, Yitzhak Shamir, according to EMET’s website, while Ettinger was at one time the chairman of special projects and is still listed as a contributing expert at the Ariel Center for Policy Research, a hardline Likudist Israeli think-tank that opposes the peace process.

Ben Aharon was the director general – effectively the chief of staff – of Shamir’s office.

The third Israeli ambassador, Lenny Ben-David, was appointed by Likud prime minister Benjamin Netanyahu to serve as the deputy chief of mission – second in command – at the Israeli Embassy in Washington from 1997 until 2000. Ben-David had also held senior positions at the American Israel Public Affairs Committee for 25 years and is now a consultant and lobbyist.

But EMET is not the only group involved in the controversy to have direct ties to Israel.

The Clarion Fund has also been criticized for initially denying its ties to the Israel’s Aish Hatorah, which were first disclosed publicly by an IPS investigation last year. Honestreporting.com, an organization set up by Aish Hatorah and also a client of Ben-David, admitted to IPS that it had aided the production of the film.

The Clarion Fund and Aish Hatorah are headed by twin Israeli-Canadian brothers Raphael and Ephraim Shore, respectively. The two groups appear to be connected as Clarion is incorporated in Delaware to the New York offices of Aish Hatorah.

“It seems that the Clarion Fund, from what we can tell, is just a virtual organization that is a front for Aish Hatorah,” said Ibrahim Hooper, spokesman for the Council on American-Islamic Relations (CAIR). “They don’t have staff, they don’t have a physical address. Nothing.”

Little is known about the shadowy Clarion Fund, which is listed with the New York Secretary of State’s office as a “foreign not-for-profit foundation”. The group has rejected requests for information about its donors.

IPS has uncovered one donor to the Clarion Fund, the Mamiye Foundation, which gave it $25,000 in August 2007, according to tax filings. Four Mamiye members: Charles M, Charles D, Hyman and Abraham, are listed as trustees on the forms.

According to filings with the New York Secretary of State, a contact listed for a Mamiye company is also the same man listed as a contact and counsel for the Clarion Fund – Eli D Greenberg of the law firm Wolf, Haldenstein, Adler, Freeman and Herz.

Names of Allah – Mercy | Ramadan Series

An Editor feature entry written for Ijtema readers (if you’re using a feed reader and the Arabic/Unicode text doesn’t display properly please click on the entry link to continue reading on the Ijtema website)

This Ramaḍan, inshaAllah, we will post a series of articles on the Names of Allah (subhanahu wa ta’ala) loosely themed with the topics of Mercy, Forgiveness and Salvation 1.

One of the most effective ways of increasing imān (or faith) is to study the Names of Attributes of Allah. This knowledge is the spiritual food of our soul and gives life to the heart. Each Name and Attribute nourishes a kind of consciousness and humility in man and their study leads us to constantly better our actions. Allah loves to be praised; this is the best way to praise Him. Allah says in the Qur’an in Surah al-A’rāf:

وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا

The most beautiful names belong to Allah: so call on Him by them (7:180)

The commandment to learn in the Qur’an (‘ilamu) is usually followed by Allah’s Names and Attributes. In Surah al-Hashr Allah tells us not to be of those who forget Allah (59:19), and then a few verses later there is a stream of almost 20 Names! (59:22-24)

We see that we can take our dua to a higher level by acquainting ourselves with the Names and Attributes that Allah has chosen to describe Himself with (and those that the Prophet Muhammad (صلى الله عليه و سلم may the peace and blessings of Allah be upon him) described Him with), invoking Him by those Names, and connecting His Name or Attribute to something we are thanking Him for or asking Him for.

Names relating to Mercy

The primary Names of Allah specifically dealing with Mercy are Ar-Raḥmān and Ar-Raḥīm. These two names frequently occur together in the Qur’an. They are both derived from the same root word raḥmah which means mercy and also has elements of sympathy, kindness, gentleness, compassion and love intertwined with it. As with all the Names of Allah, these are Names of majesty and perfection. Allah SWT therefore manifests these qualities to the most perfect level with His Creation. Ar-Raḥmān signifies a flood of mercy that covers us and is endless.

Examples of His Mercy

It has been narrated to us 2 that the mercy we see in this world which He put among His Creation is just a hundredth of all His Mercy, including for example the mercy and love a mother has for her child (human and otherwise). The other 99 parts are for the Day of Judgment and the Hereafter, when He provides shade for the believers, makes their accounting easy, and admits them to Jannah.

Allah SWT says in a hadith Qudsi 3 that His Mercy comes before and prevails over His Anger. We take refuge in His Mercy from His Wrath. Further, in the Qur’an in Surah az-Zumar Allah says

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
Say: O my servants! who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving the Merciful (39:53)

In another hadith narrated to us 4 the Prophet Muhammad (صلى الله عليه و سلم) said that no man’s good deeds are alone enough to get him admitted into Paradise. The Companions, understandably surprised, asked him “Not even you O Messenger of Allah?” and he (صلى الله عليه و سلم) replied not even me except if Allah covers and shelters me with His Mercy and Forgiveness. So it is only by the Mercy of Allah that we will enter Paradise. Our deeds are a tool to get close to Allah to a place where we can be hopeful of His Mercy. We ask Allah to grant all of us the highest level of Paradise with the Prophet (صلى الله عليه و سلم).

What’s the difference?

The two Names have a subtle difference in meaning. Some scholars have said that Ar-Raḥmān denotes a general kind of Mercy that Allah SWT has for his entire Creation, for example his Mercy in creating us and blessing us with vision, hands, feet, eyes, tongues etc. He alternates Day and Night, provides for His Creation and gives them guidance. The name Ar-Raḥīm denotes the special Mercy that Allah reserves for the believers (e.g. Surah al-Aḥzāb and Surah at-Tawbah [5]). It is through this kind of Mercy that the believers will have shade under His Throne on a day where there is no other shade available: The Day of Judgment. When we feel this kind of Mercy we come closer to Allah SWT. The greatest manifestation of His Mercy is the pleasure and happiness His Creation gets when we see Him in the Hereafter.
Other scholars, among them Imam Ibnul Qayyim, were of the opinion that Ar-Raḥmān meant the existence of the attribute of Mercy in Allah, and Ar-Raḥīm its application and effects.

Other names and conclusion

Some other Names of Allah that are related to His Mercy (with rough translations) are Al-Karīm (the Generous), Al-Halīm (the Forbearing), Al-Barr (the Generous), Al-Jawwād (the Bestower of Good), Ar-Rauf (the Kind) and Al-Wahhāb (the Bestower).

Let us invoke and do tawassul (draw closer to (Allah)) by the beautiful Names of Allah. The next time we say ‘Bismillah-ir-Rahmān-ir-Raḥīm’ let the rich meanings of these words flood our mind with their diverse applicability.

Next week, inshaAllah, we will take a look at the names Al-Ghafūr and Al-’Afūw.

(Links to Part 2 and Part 3)


1 This is based on a hadith by the Companion Salman al-Farsi which divides the month of Ramaḍan into thirds, of Mercy, Forgiveness and emancipation from Hellfire. I’m aware this hadith is weak, but we’re not using it to derive a ruling of any sort. It’s just a convenient way of organizing the posts :) (and nothing more)
Opinions and a study of this hadith can be found here and here .

2 Saḥīḥ Muslim 4944.

3 Saḥīḥ Bukhari 6872, 6899, 6999 and Saḥīḥ Muslim 4939, 4941

4 Saḥīḥ Bukhari 5637 and Saḥīḥ Muslim 2861

5 Al-Qur’an 33:43 وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا … Interpretation: … and He is Merciful to the believers.

1. Aqeedah 102: Light upon Light. Shaykh Yasir Qadhi, AlMaghrib Institute. Chicago 2008.

2. “Explanation to the Beautiful and Perfect Names of Allah”, Shaykh Abū ‘Abdu-r-Raḥmān Nāsir as-Sa’dī, April 2008, Daar-us-Sunnah, Birmingham

3. “Ar-Rahman and Ar-Rahim” Lecture by Shaykh Ibrahim Dremali
4. “The Seven Oft-repeated Verses”. Shaykh Salman al-Oadah