Sheikh Saleh al-‘Usaymi | English

Among the best supplications after the supplications of the Prophets are the supplications of the Companions. Among the reported supplications for protection from what one fears may cause harm is: “O Allah, I ask You by the light of Your Face by which the heavens and the earth are illuminated, to place me in Your safeguard, Your protection, Your care, and under Your shelter.” It was narrated by Ibn Abī Shaybah and others from Ibn ʿAbbās (may Allah be pleased with them both) that he used to say this, and its chain of transmission is sound. من خير الدعاء بعد دعاء الأنبياء دعاء الصحابة، ومن الوارد في أدعيةالحفظ مما يُخاف ضررُه: «اللهم إني أسألك بنورِ وجهك الذي أشرقت له السموات والأرض؛أن تجعلني في حِرزك وحفظكَ وجِواركَ وتحتَ كَنَفِكَ». رواه ابنُ أبي شيبةَ وغيره عن ابن عباس رضي الله عنهما أنَّه كان يقول:...، وإسناده صحيح.

Difference b/w Allah's names al-ʿAzīz, al-Jabbār, al-Mutakabbir, al-Qahhār, al-Qawwī, and al-Matīn The author mentioned here six of the Names of our Lord: al-ʿAzīz (the Mighty), al-Jabbār (the Compeller), al-Mutakabbir (the Supremely Great), al-Qahhār (the Subduer), al-Qawī (the Strong), and al-Matīn (the Firm). He explained the first of them, al-ʿAzīz, which gathers together all the meanings of might. All might belongs to Allah, and these meanings return to three aspects, which the author distinguished as: ʿizzat al-quwwah, ʿizzat al-imtināʿ and ʿizzat al-qahr. 1. Might of strength. (ʿizzat al-quwwah)    This refers back to the meaning of al-Qawī and al-Matīn. Allah is named al-Qawī (the Strong) and al-Matīn (the Firm). The difference between the two is that al-Matīn signifies vastness of strength, so His description with this Name includes an additional meaning beyond simply being strong. Al-Qawī affirms His attribute of strength, but al-Matīn indicates the breadth of that strength. This distinguishes al-Matīn from al-Wāsiʿ (the All-Encompassing): both indicate vastness, but al-Matīn combines vastness with strength. 2. Might of inviolability. (ʿizzat al-imtināʿ)    This is Allah’s inviolability against anyone prevailing over Him, or anyone of His servants being able to harm or benefit Him. This meaning relates to al-Mutakabbir, for this Name signifies the perfection of greatness and the utmost majesty. Since Allah has the highest degree of majesty, and one of His Names is al-Mutakabbir, it is known that He is beyond reach of His creation—no power or strength can touch Him. 3. Might of subjugation. (ʿizzat al-qahr)    This is indicated by al-Qahhār. Allah subdues creation by His power, and all creatures submit to Him. In His hand is their dominion, their management, their provision; they cannot escape His command. After this, he explained that might in the sense of subjugation is also one of the meanings of al-Jabbār. His words about jabr (compulsion) show that Allah’s compulsion is of three kinds: jabr al-Qahr, jabr al-ʿUlūw and jabr al-Luṭf. - Compulsion of subjugation (qahr): His overpowering and ability over all creation. - Compulsion of exaltation(ʿulūw): His being established upon the Throne and encompassing the dominion.  - Compulsion of gentleness(lutf): What issues from Him of acts of kindness, mercy, and compassion toward His creation—mending the broken, enriching the poor, restoring the lost, and similar matters. 📒 شرح فتح الرحيم الملك العلّام للسعدي

Allah's Name al-Fattāḥ The name al-Fattāḥ has two meanings: - The first refers to the meaning of the Judge , that is, the One who decides between His servants and rules among them. - The other: He is the One who causes His favors to flow openly upon them and bestows upon them His immense gifts, that which souls and bodies are in need of. وهذا الاسم الفتاح له معنیان اثنان: أحدهما: أنه يرجع إلى معنى الحَكم، أي: الذي يفصل بين عباده ويحكم بينهم. والآخر: أنه هو الذي يجري عليهم أنعامه ويُفْضِل عليهم بمواهبه الجزيلة مما تضطر إليه الأرواح والأشباح. 📒 شرح فتح الرحيم الملك العلّام للسعدي

Travel with your hearts; for the journey of the heart is the essence of travel. Through it lies the rest of the soul. The greatest of these journeys is its travel in knowing its Lord through His Names and Attributes — in reverence and exaltation, in love and submission. The finest stations of this journey are the verses of the Qur’an, and what they contain of guidance and clarity. ‏سافروا بقلوبكم؛ فإنَّ سفر القلب: قلبُ السَّفر، فبه راحة الرُّوح، وأعظمه: سفره في معرفة ربِّه بأسمائه وصفاته، إجلالًا له وتعظيمًا، ومحبَّةً وتسليمًا، وأحسن منازل السَّفر المذكور: آياتُ القرآن، وما اشتملت عليه من الهدى والبيان.

Difference between Allah's Names al-Quddūs and as-Salām Among His Names are al-Quddūs and as-Salām. The difference between them is that al-Quddūs indicates exaltation, while al-Salām indicates transcendence. Thus, Allah is exalted by being described with every perfection — that is the meaning of al-Quddūs — and He is transcendent above every deficiency — that is the meaning of as-Salām. The deficiency from which Allah is transcendent is of two kinds: 1. That which is deficiency in itself — such as miserliness, injustice, recklessness, and foolishness. Allah is far removed from these. 2. That which is not deficiency in itself, but would be deficiency if perfection is not attained in it — such as knowledge, generosity, and forbearance. These qualities and their likes are not deficiencies; rather, they are perfections. But Allah is transcendent above not attaining the utmost degree of them. It is certain that Allah possesses the highest and most complete degree of every perfection. As Allah says: “And to Allah belongs the highest example”. Ibn ʿAbbās said: “And to Allah belongs the highest description.” Thus, every perfection — Allah has it in its most complete and ultimate form. And Allah is transcendent above deficiency in it: no deficiency befalls His knowledge, nor His forbearance, nor His generosity. من أسمائه القڈُّوس والسَّلام، والفرق بينهما: أنَّ القدوسَ دالٌّ على التعظيم، وأن السلام دالٌ على التَّنزيه، فيعظَّم الله بأن يوصف بكل كمال وذلك اسم القدوس، وينزَّه عن كل نقصٍ وذلك باسم السلام، والنَّقص الذي ينزَّه الله عنه نوعان: أحدهما: ما هو نقصٌّ في نفسه؛ كالبخل، الظلم، والطيش، والسَّفَه، فإن الله منزه عنه. والثاني: ما ليس نقصًا في نفسه؛ لكن ينزه الله عن عدم بلوغ الكمال منه، كالعلم، والكرم، والحلم، فإن هذه الأشياء ونظائرها ليست نقصًا؛ بل هي كمال، لكن ينزه الله عن عدم بلوغ الغاية منها، فالمقطوع به أنَّ الله له الغاية الكاملة العالية من كلِّ كمال؛ كما قال الله: ﴿وَلِلَّه اُلْمَثَلُ اَلأَعْلَى﴾ [النحل:٦٠] قال ابن عباس: ولله الوصف الأعلى. فكلُّ كمال فلله منه الكمال والغاية، وينزه الله عن النقص فيه، فلا يَلحق الله نقص في علمه ولا نقص في حلمه، ولا نقص في کرمه. 📒 شرح فتح الرحيم الملك العلّام للسعدي

Allah's names Ash‑Shahīd, Al‑Muhaymin, and Al‑Muḥīṭ These Names share in their indication of Allah’s knowledge, but differ in the aspect to which that knowledge relates. ▪️Al‑Shahīd (The Witness): This entails knowledge accompanied by direct observation. In Arabic, “shahāda” implies observation, witnessing and knowing what is being witnessed. Thus, Allah's knowledge, joined with His encompassing observation of all things, necessitates His Name Al‑Shahīd. ▪️Al‑Muhaymin (The Guardian): This is knowledge coupled with power. Allah knows His creation while also having complete power over them. Nothing escapes His knowledge because of the perfection of His power. ▪️Al‑Muḥīṭ (The All‑Encompassing): This signifies His knowledge with vastness. His encompassing of all things reflects the boundless expanse of His knowledge — nothing, whether small or great, subtle or immense, escapes it. (الشهيد، والمهيمن، والمحيط) وتجتمع هذه الأسماء في دلالتها على علم الله، وتفترق من جهة متعلَّق العلم، فإنَّ الشهادة تتضمن علمًا يصحبه الاطلاع فإنَّ معنى الشهادة في لسان العرب يقترن باطلاع وشهود ومعرفة بما يُشهد عليه، فعلم الله وعل باطِلاعه على جميع الأشياء أوجب له اسم الشهيد. والمهيمن هو علم مقترنٌ بالقدرة، فالله عليمٌ بالخلق مع القدرة عليهم، فلا يخرج عن علمه شيءٌ لكمال قدرته. والمحيط دالٌّ على علمه مع سَعَته، فإحاطته بكلِّ شيء تقتضي إحاطة سِعَة علم الله، وأنه لا يخرج عن علمه رُ يل صغير ولا كبير، ولا دقيق ولا جليل. 📒 شرح فتح الرحيم الملك العلّام للسعدي

Allah's Name Al-Latīf The Name Al-Latīf has two meanings: 1. Subtle in Knowledge: In the sense of All-Aware, meaning that His knowledge is subtle and delicate to the point that it comprehends the innermost secrets, consciences, and hidden matters. In this sense, it returns to the root of the Attribute of Knowledge. 2. Subtle in Kindness: Al-Latīf: “He who brings His allies and believing servants to honors and blessings through means they know and means they do not know, through what they desire and what they do not desire, through what they love and what they dislike. He shows gentleness to His allies: He eases them toward what is easy, keeps them away from hardship, and arranges external matters whose outcomes return to their benefit and welfare.” The words of the author, following Ibn al-Qayyim, regarding these two meanings of Al-Latīf indicate that the first meaning is general for all creation, whereas the second meaning is specific to the allies of Allah among the believers. For Allah graciously shows gentleness to His believing servants by guiding them to what is good and honorable through hidden ways they cannot perceive. أن اسم اللطیف له معنیان اثنان: أحدهما: بمعنى الخبير، وهو أن علمه دقَّ ولطف حتى أدرك السرائر والضمائر والخفيات، فهو بهذا المعنى يرجع إلى أصل صفة العلم، لكن الخبرة فيها تختصُّ بالاطلاع على الأمور الخفية فيسمى الله خبيرًا ويوصف بالخبرة للدلالة على كمال علمه الذي عمَّ حتى اطَّلع على ما دق ولطُف من السرائر والضمائر والخفيات. والمعنى الثاني اللطيف: (الذي يوصل أولياءه وعباده المؤمنين إلى الكرامات والخيرات بالطرق التي يعرفون والتي لا يعرفون، والتي يريدون وما لا يريدون وبالذي يحبون والذي يكرهون، يكرهون، فيلطف بأوليائه، فييسرهم لليسرى ويجنبهم العُسرى، ويلطف لهم فيقدر أمورًا خارجية عاقبتها تعود إلى مصالحهم ومنافعهم.) ..وكلام المصنِّف تبعًا لابن القيم في هذين المعنين للطيف مؤذن بأن اللطيف بمعناه الأول عام للخلق جميعًا، وأما اللطيف بالمعنى الثاني فهو مختص بأولياء الله من المؤمنين، فإن الله يتكرم على عباده المؤمنين فيلطف بهم بإيصالهم إلى ما فيه الخير والكرامة لهم بطرق خفية لا يطلعون عليها. 📒 شرح فتح الرحيم الملك العلّام للسعدي

Difference between Allah's names al-‘Alīm and al-Khabīr The author explained that “al-Khabīr” refers to knowledge of hidden matters that are extremely subtle, minute, and concealed. This indicates that the names al-‘Alīm and al-Khabīr share a common aspect, which is the perception of information. However, al-Khabīr is more closely tied to a precise dimension of perceiving information—namely, the perception of what is subtle, small, and hidden. For experience (khibrah) is a subset of knowledge. This is why people reserve the title expert (khabīr) for one who has insight into the hidden aspects of the matter he is engaged with, even though others may share with him the general foundation of knowledge. 📒 شرح فتح الرحيم الملك العلّام للسعدي

Allah's name al-Wadūd “Al-Wadūd” — This name comes in the morphological form fa‘ūl, and it carries two possible meanings. 1. Fa‘ūl in the sense of fā‘il (active participle): thus wadūd means wād — “loving.” That is, He loves those among His creation whom He loves. 2. Fa‘ūl in the sense of maf‘ūl (passive participle): thus wadūd means mawdūd — “beloved.” That is, His allies and devoted servants love Him. اسم (الوَدود) وهذا الاسم جاء على زنة "فَعول" ويراد به أحد معنيین: أولهما: أنه (فعول) بمعنى (فاعل)؛ أي (ودود) بمعنى (وادّ) فهو يحب مَنْ يحب مِنْ خلقه. والثاني: أنه (فعول) بمعنی (مفعول)، فهو (ودود) بمعنی (مودود) أي: یحبه أولیاؤه. 📒 شرح فتح الرحيم الملك العلّام للسعدي

Allah's name Al-Hakīm Al-Hakīm may be derived either from the triliteral verb ḥakama (to judge), in which case the attribute is ḥukm (judgment), or from the quadriliteral verb aḥkama (to make firm, to perfect), in which case the attribute is ḥikmah (wisdom). Thus, this Name indicates two attributes of Allah: the attribute of wisdom (ḥikmah) and the attribute of judgment (ḥukm). الحكيم إما أن يكون متعلقًا بالفعل الثلاثي "حَكَمَ" فتكون الصفة الحُكُم، وإما أن يكون متعلقًا بالرُّباعي "أحكَمَ" فتكون الصفة الحكمة، فهذا الاسم دالٌّ علی صفتین لله هما صفة الحكمة والحكم. 📒 شرح فتح الرحيم الملك العلّام للسعدي

Distinct Meanings of Each Name of Allah It is established that each of the Names of Allah contains a meaning that none other shares with it, even if they both originate from the same root — such as al-Raḥmān and al-Raḥīm. Both names share the root of mercy, but they differ in that al-Raḥmān indicates the attribute of mercy as it pertains to Allah Himself, while al-Raḥīm indicates the attribute of mercy as it pertains to those upon whom mercy is bestowed. من المتقرر أن كل اسم من اسماء الله ﷻ يتضمن معنى لا يشاركه فيه غيره وإن اجتمعا في أصل واحد كالرحمن والرحيم،فإن الرحمن والرحيم يجتمعان في أصل الرحمة ولكن يفترقان في أن الرحمن دال على صفة الرحمة حال تعلقها بالله و أن الرحيم دال على صفة الرحمة حال تعلقها بالمرحومين.

Encompassing the Names of Allah Tawheed is strengthened by knowing Allah, and the source of knowing Allah is through knowing His names and the meanings they encompass and worshipping Allah through them. This is mentioned in the hadith of Sahihain, narrated by Abu Huraira, “Indeed Allah has ninety-nine names, whoever encompasses them will enter Jannah.” The encompassment includes three matters: Firstly: Knowing their words. Secondly: Understanding their meanings. Thirdly: Worshiping Allah through them. What is mentioned by author: “And encompassing them is to achieve their meanings in the heart and the filling the heart with the effects of its knowledge, for every name of Allah has its effect and state in the heart of the believer, submissive to Allah, nothing more noble and greater than which can be achieved by the servant in this abode or in the abode of eternity...” is a part of what comes under encompassing, for encompassing includes the three aspects stated. إنّ التوحيدَ يقوى بمعرفةِ الله، ومعرفةُ الله مَردُّها إلى معرفةِ أسمائه وما تشتملُ عليه من المعاني، والتعبدُ لله بذلك، وفي ذلك جاءَ الحديثُ المُخرَّجُ في ((الصحيحين)) من حديث أبي هريرة (إن لله تسعةُ وتسعين اسمًا من حصاها دَخلَ الجنة)) فإن الإحصاءَ يشملُ ثلاثةَ أمور: أوّلها: معرفةُ ألفاظها. والثّاني: إدراكُ معانيها. والثّالث: التعبدُ لله بها. فما ذَكره المصنِّف في قوله: (وإحصاؤها تحصيل معانيها في القلبِ وامتلاءُ القلب من آثار المعرفة فإنَّ كلَّ اسمٍ له في القلبِ الخاضعِ لله المؤمنِ به أثرٌ وحالٌ لا يُحَصِّلُ العبدُ في هذه الدارِ ولا في دارِ القرارِ أجلَّ وأعظمَ منها..) هو بعضُ ما يدخلُ في جملةِ الإحصاءِ المتقدمة، فإن الإحصاءَ يَرجعُ إلى المعاني الثلاثة التي ذكرتُها. 📒 شرح فتح الرحيم الملك العلّام للسعدي

From the love of Allah is loving what He loves of speech, and the most beloved of it to Him are four: “Subḥān Allāh (Glory be to Allah), al-Ḥamdu lillāh (Praise be to Allah), Lā ilāha illa Allāh (There is no deity but Allah), and Allāhu Akbar (Allah is the Greatest).” The Prophet ﷺ said this, then added: “It does not matter with which of them you begin.” So increase in saying them, so that your love for your Lord may grow and He may love you, and you may become among the people of His closeness and affection. ‏من محبَّة الله محبَّة ما يُحبُّه من الكلام، وأحبُّه إليه أربعٌ: "سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر"؛ قاله النَّبيُّ ﷺ، ثمَّ قال: "لا يضرُّك بأيِّهنَّ بدأت"، فأكثروا منَّهنَّ ليزداد حبُّكم ربَّكم فيُحبَّكم، وتكونوا من أهل وَلايته ووِداده.

People will awaken on a Friday to come to the Day of Judgment. Those living will be struck dead, the dead will be resurrected, their conditions will change, and they will face the Last Day. So, store up righteous provisions for your Hereafter that will save you from the horrors and send forth goodness for yourselves, by which you will attain the best outcome. يُصبح النَّاس جمعةً قادمةً على يوم القيامة، فيُصعق أحياؤهم، ويُبعث أمواتهم، وتتبدَّل أحوالهم، ويستقبلون اليوم الآخِر، فادَّخروا لآخرتكم زادًا صالحًا تنجون به من الأهوال، وقدِّموا لأنفسكم خيرًا تُدركون به أحسن المآل.

The one who follows his desires highlights from the words and situations of the scholars whatever he thinks agrees with his own whims, and deceives people into thinking that they say what he says and that he is upon their path—while between him and them lies the distance between the East and the West. So beware of the person of desires, and take guidance from the trustworthy scholars of Ahl al-Sunnah. يُبرِز صاحب الهوى من كلام العلماء وأحوالهم ما يظن أنَّه يُوافق هواه، ويُوهم النَّاس أنَّهم يقولون بما يقول به، وأنَّه على جادتهم، وبينه وبينهم بُعد المشرقين، فاحذروا ذا الهوى، وخذوا الهدى من علماء أهل السنة الثِّقات.