According to Dr Sharib:
"Allah is the name of the Essence and the 99 most beautiful names are the
attributes or the qualities of Allah.....'To derive benefit from the name the seeker
should be so absorbed and lost in the thought of the name, that he or she may
come to lose the love of all else besides Allah. Meditation on the name opens
new spiritual vistas. You come to realise and to see Allah enveloping and
circumscribing the whole universe."
He further says that appropriate recitation of the name in particular
circumstances may lead to the solution of difficulties, recovery from illness, and
freedom from doubt, and (it may lead to) the love of Allah.
Full details of the methods for appropriate recitation of this and the all the 99
names are contained in the forthcoming publication of Dr Sharib's work.
see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib
Some other references:
Hazrat Nawob Gudri Shah Baba said:
'Call upon the name of Allah in any circumstance.'
'The servant cannot go beyond his bounds, the name of Allah has its limits, but
in reality both are unbounded.'
The Path of Tasawwuf. East West Publications
Al-Ghazali said:
'You should know that this name is the greatest of the 99 names of God - Great
and Glorious - because it refers to the essence which unites all the attributes of
divinity, so that none of them is left out, whereas each of the remaining names
only refers to a specific attribute. It is also the most specific ....since no one
uses it for anything other than Him.
(Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)
'The word Allah cannot be reduced to theoretical grammatical components.'
'It [the name Allah] is so to speak a synthesis ... of the article al and the word
ilah ('Divinity)...hidden in the origin of the Arabic language itself.'
'The name was known and used before the Qur'an was revealed.'
(Concise Encyclopaedia of Islam)
It is fitting here at the beginning of this work on the Beautiful Names that we
refer to Mevlana Jalaluddin Rumi for, so to say, an antidote to merely
mechanical repetition of the Names. What I mean should become obvious from
the text. It describes the love of Zulaikha for the Prophet Yusuf (Joseph) - a well
known symbol of the relationship between lover and Beloved derived by sufi
poets such as Jami from a brief reference in the holy Qur'an
JMZ
"Seek good for thy soul from them (who have attained unto God): beware do not
steal mystical expressions from their language.
Zulaikha had applied to Joseph the name of everything, from rue-seed to
aloes-wood.
She concealed his name in (all other) names and made the inner meaning
thereof known to none but her confidants.
When she said, "The wax is softened by the fire," this meant "My beloved is very
fond of (hot towards) me."
And if she said "Look, the moon is risen" or if she said, "The willow bough is
green (with new leaves).".........
. ........if she praised it was his (Joseph's) caresses that she meant; and if she
blamed it was separation from him (that she meant).
If she piled up a hundred thousand names her meaning and intention was
always Joseph.
Were she hungry, as soon as she spoke his name she would be filled (with
spiritual food) and intoxicated by his cup.
Her thirst would be quenched by his name: the name of Joseph was a sherbet to
her soul;
And if she was in pain, her pain would immediately be turned into profit by that
exalted name.
In cold weather it was fur to her. This (is what) the Beloved's name can do
(when one is) in love.
The vulgar are always pronouncing the Holy Name, (but) it does not do this work
for them since they are not endowed with (true) love."
The Mathnavi of Jalaluddin Rumi. Book 6 (4020) Trans: Nicholson. 1926
"Allah is the name of the Essence and the 99 most beautiful names are the
attributes or the qualities of Allah.....'To derive benefit from the name the seeker
should be so absorbed and lost in the thought of the name, that he or she may
come to lose the love of all else besides Allah. Meditation on the name opens
new spiritual vistas. You come to realise and to see Allah enveloping and
circumscribing the whole universe."
He further says that appropriate recitation of the name in particular
circumstances may lead to the solution of difficulties, recovery from illness, and
freedom from doubt, and (it may lead to) the love of Allah.
Full details of the methods for appropriate recitation of this and the all the 99
names are contained in the forthcoming publication of Dr Sharib's work.
see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib
Some other references:
Hazrat Nawob Gudri Shah Baba said:
'Call upon the name of Allah in any circumstance.'
'The servant cannot go beyond his bounds, the name of Allah has its limits, but
in reality both are unbounded.'
The Path of Tasawwuf. East West Publications
Al-Ghazali said:
'You should know that this name is the greatest of the 99 names of God - Great
and Glorious - because it refers to the essence which unites all the attributes of
divinity, so that none of them is left out, whereas each of the remaining names
only refers to a specific attribute. It is also the most specific ....since no one
uses it for anything other than Him.
(Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)
'The word Allah cannot be reduced to theoretical grammatical components.'
'It [the name Allah] is so to speak a synthesis ... of the article al and the word
ilah ('Divinity)...hidden in the origin of the Arabic language itself.'
'The name was known and used before the Qur'an was revealed.'
(Concise Encyclopaedia of Islam)
It is fitting here at the beginning of this work on the Beautiful Names that we
refer to Mevlana Jalaluddin Rumi for, so to say, an antidote to merely
mechanical repetition of the Names. What I mean should become obvious from
the text. It describes the love of Zulaikha for the Prophet Yusuf (Joseph) - a well
known symbol of the relationship between lover and Beloved derived by sufi
poets such as Jami from a brief reference in the holy Qur'an
JMZ
"Seek good for thy soul from them (who have attained unto God): beware do not
steal mystical expressions from their language.
Zulaikha had applied to Joseph the name of everything, from rue-seed to
aloes-wood.
She concealed his name in (all other) names and made the inner meaning
thereof known to none but her confidants.
When she said, "The wax is softened by the fire," this meant "My beloved is very
fond of (hot towards) me."
And if she said "Look, the moon is risen" or if she said, "The willow bough is
green (with new leaves).".........
. ........if she praised it was his (Joseph's) caresses that she meant; and if she
blamed it was separation from him (that she meant).
If she piled up a hundred thousand names her meaning and intention was
always Joseph.
Were she hungry, as soon as she spoke his name she would be filled (with
spiritual food) and intoxicated by his cup.
Her thirst would be quenched by his name: the name of Joseph was a sherbet to
her soul;
And if she was in pain, her pain would immediately be turned into profit by that
exalted name.
In cold weather it was fur to her. This (is what) the Beloved's name can do
(when one is) in love.
The vulgar are always pronouncing the Holy Name, (but) it does not do this work
for them since they are not endowed with (true) love."
The Mathnavi of Jalaluddin Rumi. Book 6 (4020) Trans: Nicholson. 1926
'allaahu laaa illaaha 'illaa-Huu.
al-Hayyul-Qayuum. Laa ta' -
khuzuhuu sinatunw-wa laa
nawm. Lahuu maa
fissamaawaati wa ma fil 'arz.
Man-zallazii yashfa-'u
'indahuuu illaa bi-'iznih?
Ya'-lamu maa bayna 'aydiihim
wa maa khalfahum. Wa laa
yu-hiituuna bi-shay -'im-min
'ilmihiii 'illaa bimaa shaaa'.
Wasi-'a
Kursiyyu-hus-Samaawaati
wal-'arz; wa laa ya-'uudu-huu
hifzu-humaa wa Huwal-'Aliyyul
-'aziim.
(Qur'an 2: 255)
al-Hayyul-Qayuum. Laa ta' -
khuzuhuu sinatunw-wa laa
nawm. Lahuu maa
fissamaawaati wa ma fil 'arz.
Man-zallazii yashfa-'u
'indahuuu illaa bi-'iznih?
Ya'-lamu maa bayna 'aydiihim
wa maa khalfahum. Wa laa
yu-hiituuna bi-shay -'im-min
'ilmihiii 'illaa bimaa shaaa'.
Wasi-'a
Kursiyyu-hus-Samaawaati
wal-'arz; wa laa ya-'uudu-huu
hifzu-humaa wa Huwal-'Aliyyul
-'aziim.
(Qur'an 2: 255)
Allah! There is no god
But He, the Living,
The Self-subsisting, Eternal,
No slumber can seize Him
Nor sleep. His are all things
In the heavens and on earth.
Who is there can intercede
In His presence except
As He permitteth? He knoweth
What (appeareth to His creatures
As) Before or After
Or Behind them
Nor shall they compass aught of
His knowledge
Except as He willeth.
His throne doth extend
Over the heavens
And the earth, and He feeleth
No fatigue in guarding
And preserving them
For He is the Most High
The Supreme (in glory).
But He, the Living,
The Self-subsisting, Eternal,
No slumber can seize Him
Nor sleep. His are all things
In the heavens and on earth.
Who is there can intercede
In His presence except
As He permitteth? He knoweth
What (appeareth to His creatures
As) Before or After
Or Behind them
Nor shall they compass aught of
His knowledge
Except as He willeth.
His throne doth extend
Over the heavens
And the earth, and He feeleth
No fatigue in guarding
And preserving them
For He is the Most High
The Supreme (in glory).
| Bismillah ir Rehman ir Rahim |
| Allah Qur'an 2: 255 |
| The Essence |
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