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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