What do you think?
Rate this book
المقصد الأسنى في شرح أسماء الله الحسنى
In this work, here presented in a complete English edition for the first time, the problem of knowing God is confronted in an original and stimulating way. Taking up the Prophet's teaching that 'Ninety-nine Beautiful Names' are truly predicated of God, the author explores the meaning and resonance of each of these divine names, and reveals the functions they perform both in the cosmos and in the soul of the spiritual adept. Although some of the book is rigorously analytical, the author never fails to attract the reader with his profound mystical and ethical insights, which, conveyed in his sincere and straightforward idiom, have made of this book one of the perennial classics of Muslim thought, popular among Muslims to this day.
232 pages, Paperback
First published January 1, 1992
181 people are currently reading
2,329 people want to read
About the author
Abu Hamid al-Ghazali
749books2,844followers
أبو حامد الغزالي
Muslim theologian and philosopher Abu Hamid al-Ghazali of Persia worked to systematize Sufism, Islamic mysticism, and in The Incoherence of the Philosophers (1095) argued the incompatibility of thought of Plato and Aristotle with Islam.
Born in 1058, Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī ranked of the most prominent and influential Sunni jurists of his origin.
Islamic tradition considers him to be a Mujaddid, a renewer of the faith who, according to the prophetic hadith, appears once every century to restore the faith of the ummah ("the Islamic Community"). His works were so highly acclaimed by his contemporaries that al-Ghazali was awarded the honorific title "Proof of Islam" (Hujjat al-Islam).
Al-Ghazali believed that the Islamic spiritual tradition had become moribund and that the spiritual sciences taught by the first generation of Muslims had been forgotten.[24] That resulted in his writing his magnum opus entitled Ihya 'ulum al-din ("The Revival of the Religious Sciences"). Among his other works, the Tahāfut al-Falāsifa ("Incoherence of the Philosophers") is a significant landmark in the history of philosophy, as it advances the critique of Aristotelian science developed later in 14th-century Europe.
أبو حامد محمد الغزّالي الطوسي النيسابوري الصوفي الشافعي الأشعري، أحد أعلام عصره وأحد أشهر علماء المسلمين في القرن الخامس الهجري،(450 هـ - 505 هـ / 1058م - 1111م). كان فقيهاً وأصولياً وفيلسوفاً، وكان صوفيّ الطريقةِ، شافعيّ الفقهِ إذ لم يكن للشافعية في آخر عصره مثلَه.، وكان على مذهب الأشاعرة في العقيدة، وقد عُرف كأحد مؤسسي المدرسة الأشعرية في علم الكلام، وأحد أصولها الثلاثة بعد أبي الحسن الأشعري، (وكانوا الباقلاني والجويني والغزّالي) لُقّب الغزالي بألقاب كثيرة في حياته، أشهرها لقب "حجّة الإسلام"، وله أيضاً ألقاب مثل: زين الدين، ومحجّة الدين، والعالم الأوحد، ومفتي الأمّة، وبركة الأنام، وإمام أئمة الدين، وشرف الأئمة.
كان له أثرٌ كبيرٌ وبصمةٌ واضحةٌ في عدّة علوم مثل الفلسفة، والفقه الشافعي، وعلم الكلام، والتصوف، والمنطق، وترك عدداَ من الكتب في تلك المجالات.ولد وعاش في طوس، ثم انتقل إلى نيسابور ليلازم أبا المعالي الجويني (الملقّب بإمام الحرمين)، فأخذ عنه معظم العلوم، ولمّا بلغ عمره 34 سنة، رحل إلى بغداد مدرّساً في المدرسة النظامية في عهد الدولة العباسية بطلب من الوزير السلجوقي نظام الملك. في تلك الفترة اشتُهر شهرةً واسعةً، وصار مقصداً لطلاب العلم الشرعي من جميع البلدان، حتى بلغ أنه كان يجلس في مجلسه أكثر من 400 من أفاضل الناس وعلمائهم يستمعون له ويكتبون عنه العلم. وبعد 4 سنوات من التدريس قرر اعتزال الناس والتفرغ للعبادة وتربية نفسه، متأثراً بذلك بالصّوفية وكتبهم، فخرج من بغداد خفيةً في رحلة طويلة بلغت 11 سنة، تنقل خلالها بين دمشق والقدس والخليل ومكة والمدينة المنورة، كتب خلالها كتابه المشهور إحياء علوم الدين كخلاصة لتجربته الروحية، عاد بعدها إلى بلده طوس متخذاً بجوار بيته مدرسةً للفقهاء، وخانقاه (مكان للتعبّد والعزلة) للصوفية.
Muslim theologian and philosopher Abu Hamid al-Ghazali of Persia worked to systematize Sufism, Islamic mysticism, and in The Incoherence of the Philosophers (1095) argued the incompatibility of thought of Plato and Aristotle with Islam.
Born in 1058, Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī ranked of the most prominent and influential Sunni jurists of his origin.
Islamic tradition considers him to be a Mujaddid, a renewer of the faith who, according to the prophetic hadith, appears once every century to restore the faith of the ummah ("the Islamic Community"). His works were so highly acclaimed by his contemporaries that al-Ghazali was awarded the honorific title "Proof of Islam" (Hujjat al-Islam).
Al-Ghazali believed that the Islamic spiritual tradition had become moribund and that the spiritual sciences taught by the first generation of Muslims had been forgotten.[24] That resulted in his writing his magnum opus entitled Ihya 'ulum al-din ("The Revival of the Religious Sciences"). Among his other works, the Tahāfut al-Falāsifa ("Incoherence of the Philosophers") is a significant landmark in the history of philosophy, as it advances the critique of Aristotelian science developed later in 14th-century Europe.
أبو حامد محمد الغزّالي الطوسي النيسابوري الصوفي الشافعي الأشعري، أحد أعلام عصره وأحد أشهر علماء المسلمين في القرن الخامس الهجري،(450 هـ - 505 هـ / 1058م - 1111م). كان فقيهاً وأصولياً وفيلسوفاً، وكان صوفيّ الطريقةِ، شافعيّ الفقهِ إذ لم يكن للشافعية في آخر عصره مثلَه.، وكان على مذهب الأشاعرة في العقيدة، وقد عُرف كأحد مؤسسي المدرسة الأشعرية في علم الكلام، وأحد أصولها الثلاثة بعد أبي الحسن الأشعري، (وكانوا الباقلاني والجويني والغزّالي) لُقّب الغزالي بألقاب كثيرة في حياته، أشهرها لقب "حجّة الإسلام"، وله أيضاً ألقاب مثل: زين الدين، ومحجّة الدين، والعالم الأوحد، ومفتي الأمّة، وبركة الأنام، وإمام أئمة الدين، وشرف الأئمة.
كان له أثرٌ كبيرٌ وبصمةٌ واضحةٌ في عدّة علوم مثل الفلسفة، والفقه الشافعي، وعلم الكلام، والتصوف، والمنطق، وترك عدداَ من الكتب في تلك المجالات.ولد وعاش في طوس، ثم انتقل إلى نيسابور ليلازم أبا المعالي الجويني (الملقّب بإمام الحرمين)، فأخذ عنه معظم العلوم، ولمّا بلغ عمره 34 سنة، رحل إلى بغداد مدرّساً في المدرسة النظامية في عهد الدولة العباسية بطلب من الوزير السلجوقي نظام الملك. في تلك الفترة اشتُهر شهرةً واسعةً، وصار مقصداً لطلاب العلم الشرعي من جميع البلدان، حتى بلغ أنه كان يجلس في مجلسه أكثر من 400 من أفاضل الناس وعلمائهم يستمعون له ويكتبون عنه العلم. وبعد 4 سنوات من التدريس قرر اعتزال الناس والتفرغ للعبادة وتربية نفسه، متأثراً بذلك بالصّوفية وكتبهم، فخرج من بغداد خفيةً في رحلة طويلة بلغت 11 سنة، تنقل خلالها بين دمشق والقدس والخليل ومكة والمدينة المنورة، كتب خلالها كتابه المشهور إحياء علوم الدين كخلاصة لتجربته الروحية، عاد بعدها إلى بلده طوس متخذاً بجوار بيته مدرسةً للفقهاء، وخانقاه (مكان للتعبّد والعزلة) للصوفية.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 30 of 51 reviews
March 4, 2025
"it is odd that one may say: 'I know only God', and be right, and say: 'Only God - great and glorious - knows God', yet also be right". (47)
When speaking of knowledge of a divine essence that transcends everything human, we must have a method that conforms to our own level of understanding - and human levels of understanding are themselves varied and diverse according to the individual. Hence one reason the Qur'an itself is such a divine miracle, it is uniquely constructed to have multiple levels of meaning which are able to fill to overflowing the "shape" of the cup or receptacle of the individual person, a metaphor that is often used in Islamic thinking.
Names are a way of knowing. The name can point to uniqueness, definition, meaning, the nature of the individual object, but the name is not that object in its essence. This is a fundamentally important distinction that Ghazali clarifies in his first section - philosophical in nature - where he discusses the differences between "the word, the knowledge, and the object known" (7) and elsewhere the differing concepts of "name, naming and named" (9).
In knowing a name, we can have a limited understanding of something, and in the case of God, we can only hope to have an understanding of the divine attributes through the names, which each signal a part of the nature of God. Yet the attribute is not the essence in and of itself. It is simply a form of self-disclosure of the essence of The Real, a divine grace that has been given enabling proximity to God to the capacity of our human abilities. Ghazali talks about three ways of knowing God through the names or attributes, the first being a witnessing or unveiling, which is described as similar to "the certainty achieved by man in regard to his own inner qualities" (31). The second way of knowing is an intense longing to "possess" the attribute so "that they may grow closer to the Truth - in quality not in place" (31). Finally, there is the "effort to acquire whatever is possible of those attributes, to imitate them and be adorned with their good qualities..." (32). To speak of this in Sufi language, we would say that self-realization through imitation of the attributes works at combating the self of the lower soul which increases proximity to The Real. The Sufi practice of repetition and invocation of the names has deep mystical meanings of assuming the maximum human potential of the attribute and through this way participating in remembrance or "dhikr" of God.
The Ninety-Nine Names of God as a doctrine came about from a Hadith of the Prophet Muhammad (s.a.w.) which states: "God has ninety-nine names - one-hundred minus one - and whoever enumerates them enters paradise" (175). This particular tradition was expanded on by one of the Prophet's companions, Abu Hurayra, who was one of the most important and reliable transmitters of Hadith statements. Huraryra himself went on to collect the list of Ninety-Nine names which Ghazali delineates. The Prophet (s.a.w.) also said that "God is characterized by the ninety-nine names, and whoever is characterized by one of them enters paradise" (149).
Of course the most important of the Ninety-Nine Names is "Allah" which unites all other possible attributes of divinity, and which Ghazali describes as the closest to a "proper name" as it is used "for no one other than Him, neither literally nor metaphorically..." (51).
Ghazali was a towering figure in Islamic history, largely due to his ability to bridge the gap in the Middle Ages between the exoteric and esoteric sciences. This work is authoritative on the names, and will remain for me close at hand as a constant reference.
When speaking of knowledge of a divine essence that transcends everything human, we must have a method that conforms to our own level of understanding - and human levels of understanding are themselves varied and diverse according to the individual. Hence one reason the Qur'an itself is such a divine miracle, it is uniquely constructed to have multiple levels of meaning which are able to fill to overflowing the "shape" of the cup or receptacle of the individual person, a metaphor that is often used in Islamic thinking.
Names are a way of knowing. The name can point to uniqueness, definition, meaning, the nature of the individual object, but the name is not that object in its essence. This is a fundamentally important distinction that Ghazali clarifies in his first section - philosophical in nature - where he discusses the differences between "the word, the knowledge, and the object known" (7) and elsewhere the differing concepts of "name, naming and named" (9).
In knowing a name, we can have a limited understanding of something, and in the case of God, we can only hope to have an understanding of the divine attributes through the names, which each signal a part of the nature of God. Yet the attribute is not the essence in and of itself. It is simply a form of self-disclosure of the essence of The Real, a divine grace that has been given enabling proximity to God to the capacity of our human abilities. Ghazali talks about three ways of knowing God through the names or attributes, the first being a witnessing or unveiling, which is described as similar to "the certainty achieved by man in regard to his own inner qualities" (31). The second way of knowing is an intense longing to "possess" the attribute so "that they may grow closer to the Truth - in quality not in place" (31). Finally, there is the "effort to acquire whatever is possible of those attributes, to imitate them and be adorned with their good qualities..." (32). To speak of this in Sufi language, we would say that self-realization through imitation of the attributes works at combating the self of the lower soul which increases proximity to The Real. The Sufi practice of repetition and invocation of the names has deep mystical meanings of assuming the maximum human potential of the attribute and through this way participating in remembrance or "dhikr" of God.
The Ninety-Nine Names of God as a doctrine came about from a Hadith of the Prophet Muhammad (s.a.w.) which states: "God has ninety-nine names - one-hundred minus one - and whoever enumerates them enters paradise" (175). This particular tradition was expanded on by one of the Prophet's companions, Abu Hurayra, who was one of the most important and reliable transmitters of Hadith statements. Huraryra himself went on to collect the list of Ninety-Nine names which Ghazali delineates. The Prophet (s.a.w.) also said that "God is characterized by the ninety-nine names, and whoever is characterized by one of them enters paradise" (149).
Of course the most important of the Ninety-Nine Names is "Allah" which unites all other possible attributes of divinity, and which Ghazali describes as the closest to a "proper name" as it is used "for no one other than Him, neither literally nor metaphorically..." (51).
Ghazali was a towering figure in Islamic history, largely due to his ability to bridge the gap in the Middle Ages between the exoteric and esoteric sciences. This work is authoritative on the names, and will remain for me close at hand as a constant reference.
May 31, 2021
أن يوفقك الله تعالى لقراءة كتب الإمام حجة الإسلام رضي الله عنه توفيق وأي توفيق ..
وها نحن بقوة الله ومدده ماضون حتى نتم قراءة كل ما سطرته يراعة هذا القطب الرباني رضي الله عنه وجمعنا به في جنته..
وها نحن بقوة الله ومدده ماضون حتى نتم قراءة كل ما سطرته يراعة هذا القطب الرباني رضي الله عنه وجمعنا به في جنته..
May 8, 2013
كتاب قيم يشرح فيه الغزالي الأسماء الحسنى المتفق عليها شرحا سلسا و عميقافي أن واحد ... كما يفسر الغزالي معنى الإسم و الصفة والفرق بينهما وبين الإسم والمسمى حتى يتبين الخيط الأبيض من الأسود في ما يخص الحلول و الإتحاد وإنتقال الصفاة من الله إلى عبده ...
February 27, 2022
من عرف نفسه عرف ربه :)
بارك الله في الشيخ علاء وشرحه لهذا الكتاب
أضاف لي كتير، ومحتاج يتقرأ كتير بعد كده
بارك الله في الشيخ علاء وشرحه لهذا الكتاب
أضاف لي كتير، ومحتاج يتقرأ كتير بعد كده
November 10, 2018
كتيب قيم، اقتنيته بمحض الصدفة. يتعدى شرح أسماء الله الحسنى، إلى تنبيه القارئ إلى حظه من الإسم. وهذا لم يتأتى إلا بعد شرح حجة الإسلام و إطنابه في توضيح العلاقة بين التسمية و المسمى والاسم والمسمي رفقا بالقارئ اجتنابا لسوء الفهم. ومما قد يجول بخلد القارئ المتيقظ، تقارب بعض هاته الأسماء، فيرجو الحكمة منها، و السبب في إحصائها في 99 إسما فقط، غير الإسم الأعظم وما دون ذلك من التساؤلات. ويجيب أبو حامد على معظم اللبس الذي يحيط بمفاهيم الصوفية : كالحلول، والمكاشفة، والإتحاد، وما إلى ذلك من سلوك ووصول وولاية.
"إعلم أن من لم يكن حظه من معاني أسماء الله تعالى إلا بأن يسمع لفظه، ويفهم في اللغة تفسيره ووصفه ويعتقد بالقلب وجود معناه في الله تعالى /فهو مبخوس الحظ/ نازل الدرجة، ليس يحسن به أن يتبجح بما ناله.
فإن سماع اللفظ لا يستدعي إلا سلامة حاسة السمع التي بها يدرك الأصوات وهذه رتبة يشارك البهيمة فيها.
وأما فهم وضعه في اللغة، فلا يستدعي إلا معرفته العربية وهذه رتبة يشارك فيها الأديب اللغوي، بل الغبي البدوي.
وأما اعتقاد ثبوت معناه لله تعالى من غير كشف، فلا يستدعي إلا فهم معاني هذه الألفاظ والتصديق بها. وهذه رتبة يشارك فيها العامي، بل الصبي...فإنه بعد فهم الكلام إذا ألقى إليه هذه المعاني تلقاها، ولقنها، واعتقدها بقلبه، وصمم عليها[...] ولكنه نقص ظاهر إلى ذروة الكمال؛ فإن حسنات الأبرار سيئات المقربين."
"إعلم أن من لم يكن حظه من معاني أسماء الله تعالى إلا بأن يسمع لفظه، ويفهم في اللغة تفسيره ووصفه ويعتقد بالقلب وجود معناه في الله تعالى /فهو مبخوس الحظ/ نازل الدرجة، ليس يحسن به أن يتبجح بما ناله.
فإن سماع اللفظ لا يستدعي إلا سلامة حاسة السمع التي بها يدرك الأصوات وهذه رتبة يشارك البهيمة فيها.
وأما فهم وضعه في اللغة، فلا يستدعي إلا معرفته العربية وهذه رتبة يشارك فيها الأديب اللغوي، بل الغبي البدوي.
وأما اعتقاد ثبوت معناه لله تعالى من غير كشف، فلا يستدعي إلا فهم معاني هذه الألفاظ والتصديق بها. وهذه رتبة يشارك فيها العامي، بل الصبي...فإنه بعد فهم الكلام إذا ألقى إليه هذه المعاني تلقاها، ولقنها، واعتقدها بقلبه، وصمم عليها[...] ولكنه نقص ظاهر إلى ذروة الكمال؛ فإن حسنات الأبرار سيئات المقربين."
June 19, 2015
مفيد. وإن كان معقدًا ولكنه يفتح البصائر أمام أمور مهمة في الإسلام. منها أن العابد الحق لله يعبد الله لله، لا من أجل جنة أو خوفًا من نار، كما يتم تربيتنا في المدارس والمساجد، ويرسم معظم الشباب أحلامهم مع حور العين.. إلخ!
فيما يلي كلام الإمام أبو حامد الغزالي، النقاط بدل كلام شرح لم أورده في الاقتباس: "ومن طلب شيئًا لغيره لا لذاته، فكأنه لم يطلبه، فإنه ليس غاية طلبه، بل غاية طلب غيره.... من يعبد الله - عزوجل - للجنة، فقد جعل - سبحانه وتعالى - واسطة طلبه، ولم يجعله غاية مطلبه، وعلامة الواسطة أنه لو حصلت الفائدة دونها لم تطلب، كما لو حصلت المقاصد دون الذهب لم يكن الذهب محبوبًا ولا مطلوبًا، فالمحبوب بالحقيقة، الغاية المطلوبة دون الذهب، ولو حصلت الجنة لمن يعبد الله لأجلها دون عبادة الله - عزوجل- لما عَبَدَ الله، فمحبوبه ومطلوبه الجنة إذًا لا غير.
..إن العارف بالله تعالى هو الذي يعبد الله - عزوجل - خالصًا لله، لا لحظ وراءه."
فيما يلي كلام الإمام أبو حامد الغزالي، النقاط بدل كلام شرح لم أورده في الاقتباس: "ومن طلب شيئًا لغيره لا لذاته، فكأنه لم يطلبه، فإنه ليس غاية طلبه، بل غاية طلب غيره.... من يعبد الله - عزوجل - للجنة، فقد جعل - سبحانه وتعالى - واسطة طلبه، ولم يجعله غاية مطلبه، وعلامة الواسطة أنه لو حصلت الفائدة دونها لم تطلب، كما لو حصلت المقاصد دون الذهب لم يكن الذهب محبوبًا ولا مطلوبًا، فالمحبوب بالحقيقة، الغاية المطلوبة دون الذهب، ولو حصلت الجنة لمن يعبد الله لأجلها دون عبادة الله - عزوجل- لما عَبَدَ الله، فمحبوبه ومطلوبه الجنة إذًا لا غير.
..إن العارف بالله تعالى هو الذي يعبد الله - عزوجل - خالصًا لله، لا لحظ وراءه."
December 18, 2020
The completion to faith after knowing yourself, is knowing God. Praise be to Allah, for endowing such sagacity to Imam Ghazali. The book has attributes, explained in Ninety nine names, with counsel, on how individual believers might themselves have a share in this divine attribute, to work to perfect themselves in eyes of God. A wonderful read for a student of Islam, and for understanding the importance of Dikhr in daily lives.
April 7, 2017
Very insightful book. There are moments throughout the book where I had to quote passages and re-read them several times. At times I had to put the book down, knowing that it would be best to ruminate on what was written than to keep reading. Doing this helped me to fathom the depth of what was being read.
May 1, 2011
Finished reading this last night. A short read but nice nonetheless. Not many books out there that discuss the 99 Names of God in Islam and so this is one of the few. I was glad Imam Ghazali wrote this but I had a few misgivings.
The positive stuff is he tries to cover every single Name in its relation to God and sees how it can be applicable to a practicing Muslim, whether they can embody it or not- you can be generous, but can't create. Also there are some good linguistic/etymological distinctions between some of the Names. Some of the Names are more broader than others, while others are very specific in a way only God is. I had misgivings about the fact some Names were very shortly described, that Imam Ghazali gets brief near the end so he didn't sound repetitive, even though I think this is one topic worth exploring endlessly. Other odd things include a 4 page description of a water-clock as an analogy- that...was a little much.
If all else, this book is good to foster 'high-minded' thinking and spiritual inspiration. A little perspective from the Most High.
The positive stuff is he tries to cover every single Name in its relation to God and sees how it can be applicable to a practicing Muslim, whether they can embody it or not- you can be generous, but can't create. Also there are some good linguistic/etymological distinctions between some of the Names. Some of the Names are more broader than others, while others are very specific in a way only God is. I had misgivings about the fact some Names were very shortly described, that Imam Ghazali gets brief near the end so he didn't sound repetitive, even though I think this is one topic worth exploring endlessly. Other odd things include a 4 page description of a water-clock as an analogy- that...was a little much.
If all else, this book is good to foster 'high-minded' thinking and spiritual inspiration. A little perspective from the Most High.
May 6, 2013
It's hard to know how to evaluate this work. I think it's the kind of work that needs several readings and a commentary.
April 8, 2018
"ولله الأسمَاءُ الحُسنى فادعُوهُ بِها"
كِتاب دَسِم جِدًا يعرِض فيها حُجة الإسلام أبو حَامِد الغَزالي أسماء الله الحُسنى بتعمّق كبيرٍ فِي اللغةِ والمَقاصِد، وكيفيّة تخلق العبدِ بصفِات الربّ بما يَقتضيهِ نقصُه.
جميلٌ جِدًا :)
كِتاب دَسِم جِدًا يعرِض فيها حُجة الإسلام أبو حَامِد الغَزالي أسماء الله الحُسنى بتعمّق كبيرٍ فِي اللغةِ والمَقاصِد، وكيفيّة تخلق العبدِ بصفِات الربّ بما يَقتضيهِ نقصُه.
جميلٌ جِدًا :)
May 28, 2020
صدقًا لا يعرفُ الله إلا الله!
أبدعَ شيخنا ومولانا الإمام الغزالي رحمه الله.
التعمُّق في فهم أسماء الله تعالى يجعلُك تفهم أكثر وتقترب أكثر!
كنت قد نويتُ بداية خاتمة جديدة لكتاب الله مع التركيز على أسماء الله تعالى وتدبر معانيها، وسأُعيد قراءة هذا الكتاب إن شاء الله.
أبدعَ شيخنا ومولانا الإمام الغزالي رحمه الله.
التعمُّق في فهم أسماء الله تعالى يجعلُك تفهم أكثر وتقترب أكثر!
كنت قد نويتُ بداية خاتمة جديدة لكتاب الله مع التركيز على أسماء الله تعالى وتدبر معانيها، وسأُعيد قراءة هذا الكتاب إن شاء الله.
July 20, 2021
Imam Ghazali is one of the most prominent scholars of the islamic world particularly in terms of islamic jurisprudence. Ghazali is credited with forming a bridge between sufism and traditional shariah. Although, his teachings are still orthodox, his views on the sublime and divine are much more refined than regular religious scholars. This book and its translation seems difficult to comprehend but it must be kept in mind that it was written over a thousand years ago. Ghazali has endeavored to explore and explain one of the most tough topics in religious thought. Understanding and deciphering the names and qualities of the one True God. The book explores each and every name and comes out with the remarkable idea that human beings have a share in Godly qualities and it is having these qualities that brings him closer to God and will be a source of his entry into paradise on the day of judgement. But Man's share in God's qualities are a mere speck of the whole. A man learns to play chess while God made chess itself. There is no comparison but only a share.
Overall, the book is not easy to read and requires multiple readings. Many of God's beautiful names have similar connotations and the difference requires careful examination. It is still an excellent book, a masterpiece in its own and one of a kind. One that makes the effort to understand qualities and names of the Omnipotent God. Obviously, all is not clear and the creation cannot understand the creator just as a bulb cannot begin to understand thomas eddison.
The best part of the book is the connection of names of God with sufism, the sayings of the Holy Prophet and deeper meaning of names of God and what it means for human beings as creations who must strive to be closer to their Creator in the grand scheme of things.
Overall, the book is not easy to read and requires multiple readings. Many of God's beautiful names have similar connotations and the difference requires careful examination. It is still an excellent book, a masterpiece in its own and one of a kind. One that makes the effort to understand qualities and names of the Omnipotent God. Obviously, all is not clear and the creation cannot understand the creator just as a bulb cannot begin to understand thomas eddison.
The best part of the book is the connection of names of God with sufism, the sayings of the Holy Prophet and deeper meaning of names of God and what it means for human beings as creations who must strive to be closer to their Creator in the grand scheme of things.
February 5, 2022
A bit of a hard read, esp the first part, but a very unique account of the names, and how one should apply them to one’s life and how to think of them.
May 18, 2022
آنسك الله كمان آنست قلوبنا وعقولنا
December 5, 2007
A really useful book because it gives the Names of Allah with a description of how it relates to Allah and then how people can manifest those Names in their lives. It is brief in this matter, but very beneficial.
November 1, 2010
A simultaneously philosophical yet practical look at the ninety-nine magnificent names of Allah. Part one is theoretical; part two makes Allah's name relevant and Ghazzali brilliantly shows us how we can make manifest each of Allah's names in our life.
May 20, 2023
{ قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ }
في البداية كنت بقرأ الكتاب إن فايدته في معرفة معنى كل اسم على حدة وفقط ، بعد نهايته يمكن مش فاكر المعني التفصيلي لمعظم الأسماء لكن الفايدة الأعظم هي إدراك كم المعاني الإلهية والتفاصيل المتداخلة والمتكاملة الواقعة على كل شيء في نفس الوقت بشكل تعجز عن استيعابه وكل ذلك في حدود ما كشف الله لنا من أسمائه و صفاته فكيف الحال بما أخفى.
في نهايته بتوسع إدراكك لكل شيء داخلك و كل ما يدور حولك و إدراك مدى عجزك و ضآلة حجمك.
رحم الله حجة الإسلام أبا حامد الغزالي على ما ترك من درر وعلى أسلوبه العظيم الخالي من التكلف
في البداية كنت بقرأ الكتاب إن فايدته في معرفة معنى كل اسم على حدة وفقط ، بعد نهايته يمكن مش فاكر المعني التفصيلي لمعظم الأسماء لكن الفايدة الأعظم هي إدراك كم المعاني الإلهية والتفاصيل المتداخلة والمتكاملة الواقعة على كل شيء في نفس الوقت بشكل تعجز عن استيعابه وكل ذلك في حدود ما كشف الله لنا من أسمائه و صفاته فكيف الحال بما أخفى.
في نهايته بتوسع إدراكك لكل شيء داخلك و كل ما يدور حولك و إدراك مدى عجزك و ضآلة حجمك.
رحم الله حجة الإسلام أبا حامد الغزالي على ما ترك من درر وعلى أسلوبه العظيم الخالي من التكلف
February 24, 2021
كتاب رائع كالعادة يشرح فيه الإمام الغزالي أسماء الله الحسنى المتفق عليها بشكل جميل من نواحي مهمة موضحًا معنى الإسم والصفة والفرق بينهما وبين الإسم والمسمى، ويذهب بنا في رحلة لمعرفة الله "ولن يعرفه أحدٌ حق معرفته، لكننا نتقرب .."
April 20, 2023
Tosi mielenkiintoinen kirja ja kertoo uskonnosta enemmän filosofisesta näkökulmasta
March 12, 2025
"ولهذا ينبغي أن يكون الناظر في صفات الله تعالى خالياً بقلبه عن إرادة ما سوى الله تعالى؛ فإن المعرفة بَذْرُ الشوق، ولكن مهما صادف قلباً خالياً عن حسيكة الشهوات، فإن لم يكن خالياً.. لم يكن البدر منجحاً." ص: 91.
الحمد لله الحمد لله الحمد لله.
رحم الله الإمام الغزالي وجزاه عنا خير الجزاء
الحمد لله الحمد لله الحمد لله.
رحم الله الإمام الغزالي وجزاه عنا خير الجزاء
December 22, 2015
Was used in studies for secondary reading.
It's great!
If you have the chance to go through the 99 names with a scholar, then do it!
It's great!
If you have the chance to go through the 99 names with a scholar, then do it!
June 8, 2022
رضي الله عن سيدي أبي حامد الغزالي
July 17, 2024
★★★★� (5/5)
A selection of my favorite passages from the book
� The nobler the thing sought after the less help there is.
� Existence as individuals is the fundamental real existence, while existence in the mind is cognitional, formal existence; and existence in speech is verbal and indicative.
� For example, were a text to mention 'the Forgiver' [al-Ghafir], 'the All-Forgiving' [al-Ghafur] and 'He who is full of forgiveness' [al-Ghaffar], it would not be improbable that these be counted as three names. For 'the Forgiver' [al-Ghafir] indicates the basis of forgiveness only, while 'the All-Forgiving' [al-Ghafur] indicates a multiple forgiveness in relation to many offenses —inasmuch as whoever forgives only one kind of offense is not said to be 'all-forgiving. The 'One who is full of forgiveness', however, signifies multiplicity by way of repetition, that is,* he forgives all one's offenses time and again —so that whoever forgives all one's offenses the first time, but does not forgive those who repeatedly commit offenses, would not deserve the name 'He who is full of forgiveness' [al-Ghaffar].
� If these meanings were presented to him, he would [i] receive them and memorize them, [ii] believe them in his heart and [in] persist in them.
� Those who have drawn near to Him share in the meanings of the names of God the most high in a threefold way.
i. The first share is a knowledge of these meanings by way of witnessing and unveiling, so that their essential realities are clarified for them by a proof which does not permit any error; and God's possession of these meanings as His characteristics is revealed to them in a disclosure equivalent in clarity to the certainty achieved by a man in regard to his own inner qualities, which he perceives by seeing his inward aspect, not by outward sensation.
ii. A second way of sharing in these meanings belongs to those who so highly esteem what is disclosed to them of the attributes of majesty that their high regard releases a longing to possess this attribute in every way possible to them, so that they may grow closer to the Truth
iii. The third share follows upon the effort to acquire whatever is possible of those attributes, to imitate them and be adorned with their good qualities
� For knowledge is the seed of longing, but only to the extent that it encounters a heart freed from the thorns of the passions, for unless the heart be empty the seed will not bear fruit.
Knowing something is to know its essential reality and its quiddity, not the names derived from it.
� 'The ninety-nine names become attributes of the servant following the spiritual path, while he is still on the way and has not yet arrived'
� And the totality of them may be resolved into those which indicate (1) the essence, (2) the essence with a negation, (3) the essence with something added, (5) one of the seven attributes, an attribute with negation, (6,7,8) an attribute with something added, (9) an attribute of action (10) with something added or negated —and these make ten possibilities.
� Regarding the seven attributes, which are life, knowledge, power, will, hearing, seeing, and speaking, they contend that all of these resolve to knowledge, and then that knowledge resolves to the essence. The explanation they offer is that hearing is the same as His perfect knowledge with regard to sound, and sight is the same as His knowledge with regard to colour and other things seen.
� Now it is noted in the hadith: 'Do not say "Ramadan is coming", for "Ramadan" is a name of God most high. Say rather "the month of Ramadan is coming".
A selection of my favorite passages from the book
� The nobler the thing sought after the less help there is.
� Existence as individuals is the fundamental real existence, while existence in the mind is cognitional, formal existence; and existence in speech is verbal and indicative.
� For example, were a text to mention 'the Forgiver' [al-Ghafir], 'the All-Forgiving' [al-Ghafur] and 'He who is full of forgiveness' [al-Ghaffar], it would not be improbable that these be counted as three names. For 'the Forgiver' [al-Ghafir] indicates the basis of forgiveness only, while 'the All-Forgiving' [al-Ghafur] indicates a multiple forgiveness in relation to many offenses —inasmuch as whoever forgives only one kind of offense is not said to be 'all-forgiving. The 'One who is full of forgiveness', however, signifies multiplicity by way of repetition, that is,* he forgives all one's offenses time and again —so that whoever forgives all one's offenses the first time, but does not forgive those who repeatedly commit offenses, would not deserve the name 'He who is full of forgiveness' [al-Ghaffar].
� If these meanings were presented to him, he would [i] receive them and memorize them, [ii] believe them in his heart and [in] persist in them.
� Those who have drawn near to Him share in the meanings of the names of God the most high in a threefold way.
i. The first share is a knowledge of these meanings by way of witnessing and unveiling, so that their essential realities are clarified for them by a proof which does not permit any error; and God's possession of these meanings as His characteristics is revealed to them in a disclosure equivalent in clarity to the certainty achieved by a man in regard to his own inner qualities, which he perceives by seeing his inward aspect, not by outward sensation.
ii. A second way of sharing in these meanings belongs to those who so highly esteem what is disclosed to them of the attributes of majesty that their high regard releases a longing to possess this attribute in every way possible to them, so that they may grow closer to the Truth
iii. The third share follows upon the effort to acquire whatever is possible of those attributes, to imitate them and be adorned with their good qualities
� For knowledge is the seed of longing, but only to the extent that it encounters a heart freed from the thorns of the passions, for unless the heart be empty the seed will not bear fruit.
Knowing something is to know its essential reality and its quiddity, not the names derived from it.
� 'The ninety-nine names become attributes of the servant following the spiritual path, while he is still on the way and has not yet arrived'
� And the totality of them may be resolved into those which indicate (1) the essence, (2) the essence with a negation, (3) the essence with something added, (5) one of the seven attributes, an attribute with negation, (6,7,8) an attribute with something added, (9) an attribute of action (10) with something added or negated —and these make ten possibilities.
� Regarding the seven attributes, which are life, knowledge, power, will, hearing, seeing, and speaking, they contend that all of these resolve to knowledge, and then that knowledge resolves to the essence. The explanation they offer is that hearing is the same as His perfect knowledge with regard to sound, and sight is the same as His knowledge with regard to colour and other things seen.
� Now it is noted in the hadith: 'Do not say "Ramadan is coming", for "Ramadan" is a name of God most high. Say rather "the month of Ramadan is coming".
October 22, 2020
This was the first book I read on a theological matter, specifically focused on one aspect of Islamic creed (Aqeedah), which is Allah (May He be praised and exalted). This was also the first work I read of Al Ghazali, a giant from the 5th century of Islam, renown for his theological studies and his excellent intellect.
As such, I found the first chapter a little difficult to comprehend and had to read over it a few times. It discusses the definition of 'labelling words' in detail and how they are used (such as names and attributes). This discussion was necessary for a thorough understanding of God's Ninety-Nine Beautiful names. A key lesson I took away from this was the limits in human comprehension of God - our understanding of God's names and attributes are limited to our understanding and experience of those names. For instance, we will understand God's name, The Merciful, relative to the extent of mercy we have experienced in life - however, God's mercy is far beyond what we come to know.
As I kept reading I couldn't help but refer back to my intention in every action I performed. The following section of the book described how true knowledge is tied in with action. And thus, the greatest understanding of God's names and attributes is to strive to embody them within our own lives. This helped me shift my perspective of actions - it went from seeking good reward from God to instead trying to embody His attributes so that I may come nearer to Him. This exposed me to the purity of faith and the true meaning of 'Fisabillilah' - doing something purely for the sake of God. It also made me desire the ultimate delight of every believer, which Allah tells us about in the Quran - to gaze at the face of Allah. I want to see our remarkable Creator more than ever before, and be amongst His nearest and dearest of servants.
Finally, I am in total admiration of the amazing intellect Allah swt blessed Al Ghazali with! As he explains the names and attributes of Allah, his reasoning is clear, one can follow his thought pattern, it's as though we are reading the discussion he is having within his own mind. The questions that you may have, he asks and answers. And even the questions we may have not thought of, he asks and answers. And I love that in answering his questions he has tried to remain concise so that one may understand without being confused. He was definitely a man of clarity, so no wonder why many referred to him as 'the proof of Islam' and the one who revived Islam in the 5th century.
And great credit must also be given to the translators who made this work accessible in English. An excellent job! The level of detail and care poured into their work is evident by something as simple as including Al Ghazali's consistent praise of Allah, Prophet Muhammad PBUH and the excellent companions, every time they are mentioned. So beautiful to read.
As such, I found the first chapter a little difficult to comprehend and had to read over it a few times. It discusses the definition of 'labelling words' in detail and how they are used (such as names and attributes). This discussion was necessary for a thorough understanding of God's Ninety-Nine Beautiful names. A key lesson I took away from this was the limits in human comprehension of God - our understanding of God's names and attributes are limited to our understanding and experience of those names. For instance, we will understand God's name, The Merciful, relative to the extent of mercy we have experienced in life - however, God's mercy is far beyond what we come to know.
As I kept reading I couldn't help but refer back to my intention in every action I performed. The following section of the book described how true knowledge is tied in with action. And thus, the greatest understanding of God's names and attributes is to strive to embody them within our own lives. This helped me shift my perspective of actions - it went from seeking good reward from God to instead trying to embody His attributes so that I may come nearer to Him. This exposed me to the purity of faith and the true meaning of 'Fisabillilah' - doing something purely for the sake of God. It also made me desire the ultimate delight of every believer, which Allah tells us about in the Quran - to gaze at the face of Allah. I want to see our remarkable Creator more than ever before, and be amongst His nearest and dearest of servants.
Finally, I am in total admiration of the amazing intellect Allah swt blessed Al Ghazali with! As he explains the names and attributes of Allah, his reasoning is clear, one can follow his thought pattern, it's as though we are reading the discussion he is having within his own mind. The questions that you may have, he asks and answers. And even the questions we may have not thought of, he asks and answers. And I love that in answering his questions he has tried to remain concise so that one may understand without being confused. He was definitely a man of clarity, so no wonder why many referred to him as 'the proof of Islam' and the one who revived Islam in the 5th century.
And great credit must also be given to the translators who made this work accessible in English. An excellent job! The level of detail and care poured into their work is evident by something as simple as including Al Ghazali's consistent praise of Allah, Prophet Muhammad PBUH and the excellent companions, every time they are mentioned. So beautiful to read.
May 29, 2021
(1) What were my expectations?
I expected to learn the deeper meanings of 99 of Allah's names, how we could use His names in our daily duas, how we could achieve the attributes as human beings, and as a result, to increase our love for Him.
(2) Did the book meet my expectations?
Yes, in the sense that the book gives us the deeper meanings of each name of Allah. It does not directly tell us how to use Allah's names when we make du'a, but at least now I can use more than "ya Rahman, ya Raheem." For example, I can use "ya Jabbar" if I need something to happen, to be expedited, or "ya Wahhab" for gifts such as a pious, loving family.
The way imam Al Ghazali talk about how we can aspire to take Allah's attributes (as a human, of course), is often by reminding us that it is impossible to achieve most of His attributes because we are human beings. The way he explained things to us is humbling, and that is something that exceeds my expectations.
Another thing I did not expect is the level of philosophy that Imam Ghazali expressed in this book is rather deep. It does make reading the book, esp the first part, rather difficult because of long and wordy sentences.
Looking back, I should have expected this because imam Al Ghazali's works are more philosphical than legal. It is useful for people who needs to understand the deeper meaning of what they learn. That is all good for me, but it does take a considerable amount of time and effort to peel all the layers with him
I am thankful that the book Reflecting on the Names of Allah (by Jinan Yousef) is published in 2020. This book, despite its size, is a lot easier to digest. And somehow it makes Al-Ghazali’s book easier to understand too.
I expected to learn the deeper meanings of 99 of Allah's names, how we could use His names in our daily duas, how we could achieve the attributes as human beings, and as a result, to increase our love for Him.
(2) Did the book meet my expectations?
Yes, in the sense that the book gives us the deeper meanings of each name of Allah. It does not directly tell us how to use Allah's names when we make du'a, but at least now I can use more than "ya Rahman, ya Raheem." For example, I can use "ya Jabbar" if I need something to happen, to be expedited, or "ya Wahhab" for gifts such as a pious, loving family.
The way imam Al Ghazali talk about how we can aspire to take Allah's attributes (as a human, of course), is often by reminding us that it is impossible to achieve most of His attributes because we are human beings. The way he explained things to us is humbling, and that is something that exceeds my expectations.
Another thing I did not expect is the level of philosophy that Imam Ghazali expressed in this book is rather deep. It does make reading the book, esp the first part, rather difficult because of long and wordy sentences.
Looking back, I should have expected this because imam Al Ghazali's works are more philosphical than legal. It is useful for people who needs to understand the deeper meaning of what they learn. That is all good for me, but it does take a considerable amount of time and effort to peel all the layers with him
I am thankful that the book Reflecting on the Names of Allah (by Jinan Yousef) is published in 2020. This book, despite its size, is a lot easier to digest. And somehow it makes Al-Ghazali’s book easier to understand too.
Read
September 11, 2019من كتب الغزالي الجليلة، تعرض فيه لشرح أسماء الله الحسنى واقتصر على التسعة والتسعين التي وردت في الحديث المشهور (وإن كان جملة من العلماء يحكمون بضعفه) وقربها للقارئ بما يساعده على فهمها وتدبرها.
مما تميز به الغزالي في كتابه هذا مساعدة القارئ على تمثل صفات الله عز وجل في حياته، والتشبه به بقدر الإمكان، وقد اجتهد في ذلك اجتهادًا كبيرًا أفضى به في بعض الأحيان إلى التكلف الممجوج كتفسيره لتمثل العبد صفة التكبر بأنه المستحقر للدنيا والآخرة معًا! وقد انتقد ابن تيمية هذا المسلك في أواخر كتابه الصفدية.
يجدر التنبيه إلى أن الغزالي يقرر في غير موضع من الكتاب فناء العبد، وترقيه بحيث لا يرى في الكون غير الله تعالى، وهو مسلك أفضى ببعضهم إلى اعتقاد حلول ذات الرب سبحانه بهم ونطقوا بما يعسر حمله على محمل صحيح. وهذه الحال ليست ممدوحة بالنظر لحقيقتها، إذ أن الدافع لتأويل مقولات العشاق الذين فنوا في الله عز وجل هو أنهم غابوا عن الإدراك أو حصل لهم ما يوجب رفع التكليف بسبب هلوسة أو غير ذلك. فكيف يقال أن هذه الحال هي غاية السائرين إلى الله تعالى؟
ورغم ما في كتاب الغزالي من النفع الجام، إلا أنه وقع في نفي بعض صفات الله الثابتة بالوحي كالعلو الذاتي والرحمة وغير ذلك، فينبغي التنبه له.
اللهم اجعلنا ممن يحصي أسماءك التسعة والتسعين ويتدبرها حق التدبر
مما تميز به الغزالي في كتابه هذا مساعدة القارئ على تمثل صفات الله عز وجل في حياته، والتشبه به بقدر الإمكان، وقد اجتهد في ذلك اجتهادًا كبيرًا أفضى به في بعض الأحيان إلى التكلف الممجوج كتفسيره لتمثل العبد صفة التكبر بأنه المستحقر للدنيا والآخرة معًا! وقد انتقد ابن تيمية هذا المسلك في أواخر كتابه الصفدية.
يجدر التنبيه إلى أن الغزالي يقرر في غير موضع من الكتاب فناء العبد، وترقيه بحيث لا يرى في الكون غير الله تعالى، وهو مسلك أفضى ببعضهم إلى اعتقاد حلول ذات الرب سبحانه بهم ونطقوا بما يعسر حمله على محمل صحيح. وهذه الحال ليست ممدوحة بالنظر لحقيقتها، إذ أن الدافع لتأويل مقولات العشاق الذين فنوا في الله عز وجل هو أنهم غابوا عن الإدراك أو حصل لهم ما يوجب رفع التكليف بسبب هلوسة أو غير ذلك. فكيف يقال أن هذه الحال هي غاية السائرين إلى الله تعالى؟
ورغم ما في كتاب الغزالي من النفع الجام، إلا أنه وقع في نفي بعض صفات الله الثابتة بالوحي كالعلو الذاتي والرحمة وغير ذلك، فينبغي التنبه له.
اللهم اجعلنا ممن يحصي أسماءك التسعة والتسعين ويتدبرها حق التدبر
February 12, 2025
”Can the gates of heaven be opened to one preoccupied with concerns of the world and enslaved to greed and passion?�
What a beautiful book.
I struggled to grasp the concepts outlined in the first third of the book. A lot of grammatical and philosophical ideas that unfortunately went over my layman brain. But Allahumma Barik, the 2nd section was an experience to read. Every Name was so thought provoking and it re-emphasises what I mentioned during my update;
This is a book you read over a prolonged period, it’s a book directed at contemplating over a selected Name as opposed to completing the entirety of the book in a designated sitting.
Definitely a book that requires several rereads and a solid foundation of knowledge.
What a beautiful book.
I struggled to grasp the concepts outlined in the first third of the book. A lot of grammatical and philosophical ideas that unfortunately went over my layman brain. But Allahumma Barik, the 2nd section was an experience to read. Every Name was so thought provoking and it re-emphasises what I mentioned during my update;
This is a book you read over a prolonged period, it’s a book directed at contemplating over a selected Name as opposed to completing the entirety of the book in a designated sitting.
Definitely a book that requires several rereads and a solid foundation of knowledge.
March 29, 2024
المقصد الأسنى للإمام الغزالي، أستفدت منه كثيرا بداية من مباحث المقدمات كمبحث اللغة وهل اللغة مما وضعت له هو الدلالة على المعارف الإلهية أم أن هذا أمر خارج عن أصل وضع اللغة فيكون الحذر في استخدام اللغة لما قد يقع من وهم؟
مرورا بقلب الكتاب وشرح أسماء الله الحسنى التسعة والتسعين الواردة في حديث أبي هريرة.
وختام الفائدة بفصول ثلاثة:
الأول في بيان أن أسماء الله تعالى من خيث التوقيف غير مقصورة على تسعة وتسعين.
الثاني في بيان فائدة الإحصاء والتخصيص بتسعة وتسعين
الثالث في أن الأسامي والصفات المطلقة على الله عز وجل هل تقف على التوقيف أم تجوز بطريق العقل.
كانت رحلة جديدة مفيدة تمت بفضل الله ونسأل الله الزيادة. وربنا يبارك في شارح الكتاب الشيخ علاء عبدالحميد و يجازيه خير الجزاء.
مرورا بقلب الكتاب وشرح أسماء الله الحسنى التسعة والتسعين الواردة في حديث أبي هريرة.
وختام الفائدة بفصول ثلاثة:
الأول في بيان أن أسماء الله تعالى من خيث التوقيف غير مقصورة على تسعة وتسعين.
الثاني في بيان فائدة الإحصاء والتخصيص بتسعة وتسعين
الثالث في أن الأسامي والصفات المطلقة على الله عز وجل هل تقف على التوقيف أم تجوز بطريق العقل.
كانت رحلة جديدة مفيدة تمت بفضل الله ونسأل الله الزيادة. وربنا يبارك في شارح الكتاب الشيخ علاء عبدالحميد و يجازيه خير الجزاء.
April 19, 2024
كتاب "المقصد الأسنى في شرح أسماء الله الحسنى" لأبي حامد الغزالي هو كتاب يشرح أسماء الله بطريقة سهلة وواضحة. يوضح الكتاب معاني أسماء الله وأبعادها بطريقة عميقة ومبسطة في نفس الوقت. بفضل أسلوبه البسيط والشيق، يمكن للقارئ من مختلف المستويات الفهم والاستفادة من المحتوى. كما يغطي الكتاب جميع أسماء الله الحسنى، مما يجعله مرجعاً شاملاً في هذا الموضوع. إذا كنت تبحث عن كتاب يساعدك في فهم أسماء الله بشكل أعمق، فإن هذا الكتاب هو الخيار المثالي.
Displaying 1 - 30 of 51 reviews
Can't find what you're looking for?
Get help and learn more about the design.