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丕賱賲賯氐丿 丕賱兀爻賳賶 賮賷 卮乇丨 兀爻賲丕亍 丕賱賱賴 丕賱丨爻賳賶
賴匕丕 丕賱賰鬲丕亘 賷毓丿 賵丕丨丿丕 賲賳 兀賴賲 賵 兀亘乇夭 丕賱賰鬲亘 丕賱毓賱賲賷丞 丕賱鬲賷 亘丨孬鬲 賮賷 賲爻兀賱丞 丕賱兀爻賲丕亍 賵 丕賱氐賮丕鬲 賲賳 丨賷孬 賲毓賳賶 丕賱兀爻賲丕亍 丕賱丨爻賳賶貙 賵 賴賷卅丞 乇噩賵毓賴丕 廿賱賶 氐賮丕鬲 丕賱賲毓丕賳賷 丕賱匕丕鬲賷丞貙 兀賵 丕賱氐賮丕鬲 丕賱爻賱亘賷丞 丕賱鬲賳夭賷賴賷丞貙 賲毓 鬲丿賵賷賳 爻胤賵乇 賲丕鬲毓丞 賮賷 丌賱賷丞 鬲賮毓賷賱 丕賱丕毓鬲賯丕丿 亘賴丕.
400 pages, Hardcover
First published January 1, 1992
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About the author
Abu Hamid al-Ghazali
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兀亘賵 丨丕賲丿 丕賱睾夭丕賱賷
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, Ab奴 岣つ乵id Mu岣mmad ibn Mu岣mmad al-Ghaz膩l墨 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 Tah膩fut al-Fal膩sifa ("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.
兀亘賵 丨丕賲丿 賲丨賲丿 丕賱睾夭賾丕賱賷 丕賱胤賵爻賷 丕賱賳賷爻丕亘賵乇賷 丕賱氐賵賮賷 丕賱卮丕賮毓賷 丕賱兀卮毓乇賷貙 兀丨丿 兀毓賱丕賲 毓氐乇賴 賵兀丨丿 兀卮賴乇 毓賱賲丕亍 丕賱賲爻賱賲賷賳 賮賷 丕賱賯乇賳 丕賱禺丕賲爻 丕賱賴噩乇賷貙(450 賴賭 - 505 賴賭 / 1058賲 - 1111賲). 賰丕賳 賮賯賷賴丕賸 賵兀氐賵賱賷丕賸 賵賮賷賱爻賵賮丕賸貙 賵賰丕賳 氐賵賮賷賾 丕賱胤乇賷賯丞賽貙 卮丕賮毓賷賾 丕賱賮賯賴賽 廿匕 賱賲 賷賰賳 賱賱卮丕賮毓賷丞 賮賷 丌禺乇 毓氐乇賴 賲孬賱賻賴.貙 賵賰丕賳 毓賱賶 賲匕賴亘 丕賱兀卮丕毓乇丞 賮賷 丕賱毓賯賷丿丞貙 賵賯丿 毓購乇賮 賰兀丨丿 賲丐爻爻賷 丕賱賲丿乇爻丞 丕賱兀卮毓乇賷丞 賮賷 毓賱賲 丕賱賰賱丕賲貙 賵兀丨丿 兀氐賵賱賴丕 丕賱孬賱丕孬丞 亘毓丿 兀亘賷 丕賱丨爻賳 丕賱兀卮毓乇賷貙 (賵賰丕賳賵丕 丕賱亘丕賯賱丕賳賷 賵丕賱噩賵賷賳賷 賵丕賱睾夭賾丕賱賷) 賱購賯賾亘 丕賱睾夭丕賱賷 亘兀賱賯丕亘 賰孬賷乇丞 賮賷 丨賷丕鬲賴貙 兀卮賴乇賴丕 賱賯亘 "丨噩賾丞 丕賱廿爻賱丕賲"貙 賵賱賴 兀賷囟丕賸 兀賱賯丕亘 賲孬賱: 夭賷賳 丕賱丿賷賳貙 賵賲丨噩賾丞 丕賱丿賷賳貙 賵丕賱毓丕賱賲 丕賱兀賵丨丿貙 賵賲賮鬲賷 丕賱兀賲賾丞貙 賵亘乇賰丞 丕賱兀賳丕賲貙 賵廿賲丕賲 兀卅賲丞 丕賱丿賷賳貙 賵卮乇賮 丕賱兀卅賲丞.
賰丕賳 賱賴 兀孬乇賹 賰亘賷乇賹 賵亘氐賲丞賹 賵丕囟丨丞賹 賮賷 毓丿賾丞 毓賱賵賲 賲孬賱 丕賱賮賱爻賮丞貙 賵丕賱賮賯賴 丕賱卮丕賮毓賷貙 賵毓賱賲 丕賱賰賱丕賲貙 賵丕賱鬲氐賵賮貙 賵丕賱賲賳胤賯貙 賵鬲乇賰 毓丿丿丕賻 賲賳 丕賱賰鬲亘 賮賷 鬲賱賰 丕賱賲噩丕賱丕鬲.賵賱丿 賵毓丕卮 賮賷 胤賵爻貙 孬賲 丕賳鬲賯賱 廿賱賶 賳賷爻丕亘賵乇 賱賷賱丕夭賲 兀亘丕 丕賱賲毓丕賱賷 丕賱噩賵賷賳賷 (丕賱賲賱賯賾亘 亘廿賲丕賲 丕賱丨乇賲賷賳)貙 賮兀禺匕 毓賳賴 賲毓馗賲 丕賱毓賱賵賲貙 賵賱賲賾丕 亘賱睾 毓賲乇賴 34 爻賳丞貙 乇丨賱 廿賱賶 亘睾丿丕丿 賲丿乇賾爻丕賸 賮賷 丕賱賲丿乇爻丞 丕賱賳馗丕賲賷丞 賮賷 毓賴丿 丕賱丿賵賱丞 丕賱毓亘丕爻賷丞 亘胤賱亘 賲賳 丕賱賵夭賷乇 丕賱爻賱噩賵賯賷 賳馗丕賲 丕賱賲賱賰. 賮賷 鬲賱賰 丕賱賮鬲乇丞 丕卮鬲購賴乇 卮賴乇丞賸 賵丕爻毓丞賸貙 賵氐丕乇 賲賯氐丿丕賸 賱胤賱丕亘 丕賱毓賱賲 丕賱卮乇毓賷 賲賳 噩賲賷毓 丕賱亘賱丿丕賳貙 丨鬲賶 亘賱睾 兀賳賴 賰丕賳 賷噩賱爻 賮賷 賲噩賱爻賴 兀賰孬乇 賲賳 400 賲賳 兀賮丕囟賱 丕賱賳丕爻 賵毓賱賲丕卅賴賲 賷爻鬲賲毓賵賳 賱賴 賵賷賰鬲亘賵賳 毓賳賴 丕賱毓賱賲. 賵亘毓丿 4 爻賳賵丕鬲 賲賳 丕賱鬲丿乇賷爻 賯乇乇 丕毓鬲夭丕賱 丕賱賳丕爻 賵丕賱鬲賮乇睾 賱賱毓亘丕丿丞 賵鬲乇亘賷丞 賳賮爻賴貙 賲鬲兀孬乇丕賸 亘匕賱賰 亘丕賱氐賾賵賮賷丞 賵賰鬲亘賴賲貙 賮禺乇噩 賲賳 亘睾丿丕丿 禺賮賷丞賸 賮賷 乇丨賱丞 胤賵賷賱丞 亘賱睾鬲 11 爻賳丞貙 鬲賳賯賱 禺賱丕賱賴丕 亘賷賳 丿賲卮賯 賵丕賱賯丿爻 賵丕賱禺賱賷賱 賵賲賰丞 賵丕賱賲丿賷賳丞 丕賱賲賳賵乇丞貙 賰鬲亘 禺賱丕賱賴丕 賰鬲丕亘賴 丕賱賲卮賴賵乇 廿丨賷丕亍 毓賱賵賲 丕賱丿賷賳 賰禺賱丕氐丞 賱鬲噩乇亘鬲賴 丕賱乇賵丨賷丞貙 毓丕丿 亘毓丿賴丕 廿賱賶 亘賱丿賴 胤賵爻 賲鬲禺匕丕賸 亘噩賵丕乇 亘賷鬲賴 賲丿乇爻丞賸 賱賱賮賯賴丕亍貙 賵禺丕賳賯丕賴 (賲賰丕賳 賱賱鬲毓亘賾丿 賵丕賱毓夭賱丞) 賱賱氐賵賮賷丞.
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, Ab奴 岣つ乵id Mu岣mmad ibn Mu岣mmad al-Ghaz膩l墨 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 Tah膩fut al-Fal膩sifa ("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.
兀亘賵 丨丕賲丿 賲丨賲丿 丕賱睾夭賾丕賱賷 丕賱胤賵爻賷 丕賱賳賷爻丕亘賵乇賷 丕賱氐賵賮賷 丕賱卮丕賮毓賷 丕賱兀卮毓乇賷貙 兀丨丿 兀毓賱丕賲 毓氐乇賴 賵兀丨丿 兀卮賴乇 毓賱賲丕亍 丕賱賲爻賱賲賷賳 賮賷 丕賱賯乇賳 丕賱禺丕賲爻 丕賱賴噩乇賷貙(450 賴賭 - 505 賴賭 / 1058賲 - 1111賲). 賰丕賳 賮賯賷賴丕賸 賵兀氐賵賱賷丕賸 賵賮賷賱爻賵賮丕賸貙 賵賰丕賳 氐賵賮賷賾 丕賱胤乇賷賯丞賽貙 卮丕賮毓賷賾 丕賱賮賯賴賽 廿匕 賱賲 賷賰賳 賱賱卮丕賮毓賷丞 賮賷 丌禺乇 毓氐乇賴 賲孬賱賻賴.貙 賵賰丕賳 毓賱賶 賲匕賴亘 丕賱兀卮丕毓乇丞 賮賷 丕賱毓賯賷丿丞貙 賵賯丿 毓購乇賮 賰兀丨丿 賲丐爻爻賷 丕賱賲丿乇爻丞 丕賱兀卮毓乇賷丞 賮賷 毓賱賲 丕賱賰賱丕賲貙 賵兀丨丿 兀氐賵賱賴丕 丕賱孬賱丕孬丞 亘毓丿 兀亘賷 丕賱丨爻賳 丕賱兀卮毓乇賷貙 (賵賰丕賳賵丕 丕賱亘丕賯賱丕賳賷 賵丕賱噩賵賷賳賷 賵丕賱睾夭賾丕賱賷) 賱購賯賾亘 丕賱睾夭丕賱賷 亘兀賱賯丕亘 賰孬賷乇丞 賮賷 丨賷丕鬲賴貙 兀卮賴乇賴丕 賱賯亘 "丨噩賾丞 丕賱廿爻賱丕賲"貙 賵賱賴 兀賷囟丕賸 兀賱賯丕亘 賲孬賱: 夭賷賳 丕賱丿賷賳貙 賵賲丨噩賾丞 丕賱丿賷賳貙 賵丕賱毓丕賱賲 丕賱兀賵丨丿貙 賵賲賮鬲賷 丕賱兀賲賾丞貙 賵亘乇賰丞 丕賱兀賳丕賲貙 賵廿賲丕賲 兀卅賲丞 丕賱丿賷賳貙 賵卮乇賮 丕賱兀卅賲丞.
賰丕賳 賱賴 兀孬乇賹 賰亘賷乇賹 賵亘氐賲丞賹 賵丕囟丨丞賹 賮賷 毓丿賾丞 毓賱賵賲 賲孬賱 丕賱賮賱爻賮丞貙 賵丕賱賮賯賴 丕賱卮丕賮毓賷貙 賵毓賱賲 丕賱賰賱丕賲貙 賵丕賱鬲氐賵賮貙 賵丕賱賲賳胤賯貙 賵鬲乇賰 毓丿丿丕賻 賲賳 丕賱賰鬲亘 賮賷 鬲賱賰 丕賱賲噩丕賱丕鬲.賵賱丿 賵毓丕卮 賮賷 胤賵爻貙 孬賲 丕賳鬲賯賱 廿賱賶 賳賷爻丕亘賵乇 賱賷賱丕夭賲 兀亘丕 丕賱賲毓丕賱賷 丕賱噩賵賷賳賷 (丕賱賲賱賯賾亘 亘廿賲丕賲 丕賱丨乇賲賷賳)貙 賮兀禺匕 毓賳賴 賲毓馗賲 丕賱毓賱賵賲貙 賵賱賲賾丕 亘賱睾 毓賲乇賴 34 爻賳丞貙 乇丨賱 廿賱賶 亘睾丿丕丿 賲丿乇賾爻丕賸 賮賷 丕賱賲丿乇爻丞 丕賱賳馗丕賲賷丞 賮賷 毓賴丿 丕賱丿賵賱丞 丕賱毓亘丕爻賷丞 亘胤賱亘 賲賳 丕賱賵夭賷乇 丕賱爻賱噩賵賯賷 賳馗丕賲 丕賱賲賱賰. 賮賷 鬲賱賰 丕賱賮鬲乇丞 丕卮鬲購賴乇 卮賴乇丞賸 賵丕爻毓丞賸貙 賵氐丕乇 賲賯氐丿丕賸 賱胤賱丕亘 丕賱毓賱賲 丕賱卮乇毓賷 賲賳 噩賲賷毓 丕賱亘賱丿丕賳貙 丨鬲賶 亘賱睾 兀賳賴 賰丕賳 賷噩賱爻 賮賷 賲噩賱爻賴 兀賰孬乇 賲賳 400 賲賳 兀賮丕囟賱 丕賱賳丕爻 賵毓賱賲丕卅賴賲 賷爻鬲賲毓賵賳 賱賴 賵賷賰鬲亘賵賳 毓賳賴 丕賱毓賱賲. 賵亘毓丿 4 爻賳賵丕鬲 賲賳 丕賱鬲丿乇賷爻 賯乇乇 丕毓鬲夭丕賱 丕賱賳丕爻 賵丕賱鬲賮乇睾 賱賱毓亘丕丿丞 賵鬲乇亘賷丞 賳賮爻賴貙 賲鬲兀孬乇丕賸 亘匕賱賰 亘丕賱氐賾賵賮賷丞 賵賰鬲亘賴賲貙 賮禺乇噩 賲賳 亘睾丿丕丿 禺賮賷丞賸 賮賷 乇丨賱丞 胤賵賷賱丞 亘賱睾鬲 11 爻賳丞貙 鬲賳賯賱 禺賱丕賱賴丕 亘賷賳 丿賲卮賯 賵丕賱賯丿爻 賵丕賱禺賱賷賱 賵賲賰丞 賵丕賱賲丿賷賳丞 丕賱賲賳賵乇丞貙 賰鬲亘 禺賱丕賱賴丕 賰鬲丕亘賴 丕賱賲卮賴賵乇 廿丨賷丕亍 毓賱賵賲 丕賱丿賷賳 賰禺賱丕氐丞 賱鬲噩乇亘鬲賴 丕賱乇賵丨賷丞貙 毓丕丿 亘毓丿賴丕 廿賱賶 亘賱丿賴 胤賵爻 賲鬲禺匕丕賸 亘噩賵丕乇 亘賷鬲賴 賲丿乇爻丞賸 賱賱賮賯賴丕亍貙 賵禺丕賳賯丕賴 (賲賰丕賳 賱賱鬲毓亘賾丿 賵丕賱毓夭賱丞) 賱賱氐賵賮賷丞.
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April 30, 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
兀賳 賷賵賮賯賰 丕賱賱賴 鬲毓丕賱賶 賱賯乇丕亍丞 賰鬲亘 丕賱廿賲丕賲 丨噩丞 丕賱廿爻賱丕賲 乇囟賷 丕賱賱賴 毓賳賴 鬲賵賮賷賯 賵兀賷 鬲賵賮賷賯 ..
賵賴丕 賳丨賳 亘賯賵丞 丕賱賱賴 賵賲丿丿賴 賲丕囟賵賳 丨鬲賶 賳鬲賲 賯乇丕亍丞 賰賱 賲丕 爻胤乇鬲賴 賷乇丕毓丞 賴匕丕 丕賱賯胤亘 丕賱乇亘丕賳賷 乇囟賷 丕賱賱賴 毓賳賴 賵噩賲毓賳丕 亘賴 賮賷 噩賳鬲賴..
賵賴丕 賳丨賳 亘賯賵丞 丕賱賱賴 賵賲丿丿賴 賲丕囟賵賳 丨鬲賶 賳鬲賲 賯乇丕亍丞 賰賱 賲丕 爻胤乇鬲賴 賷乇丕毓丞 賴匕丕 丕賱賯胤亘 丕賱乇亘丕賳賷 乇囟賷 丕賱賱賴 毓賳賴 賵噩賲毓賳丕 亘賴 賮賷 噩賳鬲賴..
May 8, 2013
賰鬲丕亘 賯賷賲 賷卮乇丨 賮賷賴 丕賱睾夭丕賱賷 丕賱兀爻賲丕亍 丕賱丨爻賳賶 丕賱賲鬲賮賯 毓賱賷賴丕 卮乇丨丕 爻賱爻丕 賵 毓賲賷賯丕賮賷 兀賳 賵丕丨丿 ... 賰賲丕 賷賮爻乇 丕賱睾夭丕賱賷 賲毓賳賶 丕賱廿爻賲 賵 丕賱氐賮丞 賵丕賱賮乇賯 亘賷賳賴賲丕 賵亘賷賳 丕賱廿爻賲 賵丕賱賲爻賲賶 丨鬲賶 賷鬲亘賷賳 丕賱禺賷胤 丕賱兀亘賷囟 賲賳 丕賱兀爻賵丿 賮賷 賲丕 賷禺氐 丕賱丨賱賵賱 賵 丕賱廿鬲丨丕丿 賵廿賳鬲賯丕賱 丕賱氐賮丕丞 賲賳 丕賱賱賴 廿賱賶 毓亘丿賴 ...
February 27, 2022
賲賳 毓乇賮 賳賮爻賴 毓乇賮 乇亘賴 :)
亘丕乇賰 丕賱賱賴 賮賷 丕賱卮賷禺 毓賱丕亍 賵卮乇丨賴 賱賴匕丕 丕賱賰鬲丕亘
兀囟丕賮 賱賷 賰鬲賷乇貙 賵賲丨鬲丕噩 賷鬲賯乇兀 賰鬲賷乇 亘毓丿 賰丿賴
亘丕乇賰 丕賱賱賴 賮賷 丕賱卮賷禺 毓賱丕亍 賵卮乇丨賴 賱賴匕丕 丕賱賰鬲丕亘
兀囟丕賮 賱賷 賰鬲賷乇貙 賵賲丨鬲丕噩 賷鬲賯乇兀 賰鬲賷乇 亘毓丿 賰丿賴
November 10, 2018
賰鬲賷亘 賯賷賲貙 丕賯鬲賳賷鬲賴 亘賲丨囟 丕賱氐丿賮丞. 賷鬲毓丿賶 卮乇丨 兀爻賲丕亍 丕賱賱賴 丕賱丨爻賳賶貙 廿賱賶 鬲賳亘賷賴 丕賱賯丕乇卅 廿賱賶 丨馗賴 賲賳 丕賱廿爻賲. 賵賴匕丕 賱賲 賷鬲兀鬲賶 廿賱丕 亘毓丿 卮乇丨 丨噩丞 丕賱廿爻賱丕賲 賵 廿胤賳丕亘賴 賮賷 鬲賵囟賷丨 丕賱毓賱丕賯丞 亘賷賳 丕賱鬲爻賲賷丞 賵 丕賱賲爻賲賶 賵丕賱丕爻賲 賵丕賱賲爻賲賷 乇賮賯丕 亘丕賱賯丕乇卅 丕噩鬲賳丕亘丕 賱爻賵亍 丕賱賮賴賲. 賵賲賲丕 賯丿 賷噩賵賱 亘禺賱丿 丕賱賯丕乇卅 丕賱賲鬲賷賯馗貙 鬲賯丕乇亘 亘毓囟 賴丕鬲賴 丕賱兀爻賲丕亍貙 賮賷乇噩賵 丕賱丨賰賲丞 賲賳賴丕貙 賵 丕賱爻亘亘 賮賷 廿丨氐丕卅賴丕 賮賷 99 廿爻賲丕 賮賯胤貙 睾賷乇 丕賱廿爻賲 丕賱兀毓馗賲 賵賲丕 丿賵賳 匕賱賰 賲賳 丕賱鬲爻丕丐賱丕鬲. 賵賷噩賷亘 兀亘賵 丨丕賲丿 毓賱賶 賲毓馗賲 丕賱賱亘爻 丕賱匕賷 賷丨賷胤 亘賲賮丕賴賷賲 丕賱氐賵賮賷丞 : 賰丕賱丨賱賵賱貙 賵丕賱賲賰丕卮賮丞貙 賵丕賱廿鬲丨丕丿貙 賵賲丕 廿賱賶 匕賱賰 賲賳 爻賱賵賰 賵賵氐賵賱 賵賵賱丕賷丞.
"廿毓賱賲 兀賳 賲賳 賱賲 賷賰賳 丨馗賴 賲賳 賲毓丕賳賷 兀爻賲丕亍 丕賱賱賴 鬲毓丕賱賶 廿賱丕 亘兀賳 賷爻賲毓 賱賮馗賴貙 賵賷賮賴賲 賮賷 丕賱賱睾丞 鬲賮爻賷乇賴 賵賵氐賮賴 賵賷毓鬲賯丿 亘丕賱賯賱亘 賵噩賵丿 賲毓賳丕賴 賮賷 丕賱賱賴 鬲毓丕賱賶 /賮賴賵 賲亘禺賵爻 丕賱丨馗/ 賳丕夭賱 丕賱丿乇噩丞貙 賱賷爻 賷丨爻賳 亘賴 兀賳 賷鬲亘噩丨 亘賲丕 賳丕賱賴.
賮廿賳 爻賲丕毓 丕賱賱賮馗 賱丕 賷爻鬲丿毓賷 廿賱丕 爻賱丕賲丞 丨丕爻丞 丕賱爻賲毓 丕賱鬲賷 亘賴丕 賷丿乇賰 丕賱兀氐賵丕鬲 賵賴匕賴 乇鬲亘丞 賷卮丕乇賰 丕賱亘賴賷賲丞 賮賷賴丕.
賵兀賲丕 賮賴賲 賵囟毓賴 賮賷 丕賱賱睾丞貙 賮賱丕 賷爻鬲丿毓賷 廿賱丕 賲毓乇賮鬲賴 丕賱毓乇亘賷丞 賵賴匕賴 乇鬲亘丞 賷卮丕乇賰 賮賷賴丕 丕賱兀丿賷亘 丕賱賱睾賵賷貙 亘賱 丕賱睾亘賷 丕賱亘丿賵賷.
賵兀賲丕 丕毓鬲賯丕丿 孬亘賵鬲 賲毓賳丕賴 賱賱賴 鬲毓丕賱賶 賲賳 睾賷乇 賰卮賮貙 賮賱丕 賷爻鬲丿毓賷 廿賱丕 賮賴賲 賲毓丕賳賷 賴匕賴 丕賱兀賱賮丕馗 賵丕賱鬲氐丿賷賯 亘賴丕. 賵賴匕賴 乇鬲亘丞 賷卮丕乇賰 賮賷賴丕 丕賱毓丕賲賷貙 亘賱 丕賱氐亘賷...賮廿賳賴 亘毓丿 賮賴賲 丕賱賰賱丕賲 廿匕丕 兀賱賯賶 廿賱賷賴 賴匕賴 丕賱賲毓丕賳賷 鬲賱賯丕賴丕貙 賵賱賯賳賴丕貙 賵丕毓鬲賯丿賴丕 亘賯賱亘賴貙 賵氐賲賲 毓賱賷賴丕[...] 賵賱賰賳賴 賳賯氐 馗丕賴乇 廿賱賶 匕乇賵丞 丕賱賰賲丕賱貨 賮廿賳 丨爻賳丕鬲 丕賱兀亘乇丕乇 爻賷卅丕鬲 丕賱賲賯乇亘賷賳."
"廿毓賱賲 兀賳 賲賳 賱賲 賷賰賳 丨馗賴 賲賳 賲毓丕賳賷 兀爻賲丕亍 丕賱賱賴 鬲毓丕賱賶 廿賱丕 亘兀賳 賷爻賲毓 賱賮馗賴貙 賵賷賮賴賲 賮賷 丕賱賱睾丞 鬲賮爻賷乇賴 賵賵氐賮賴 賵賷毓鬲賯丿 亘丕賱賯賱亘 賵噩賵丿 賲毓賳丕賴 賮賷 丕賱賱賴 鬲毓丕賱賶 /賮賴賵 賲亘禺賵爻 丕賱丨馗/ 賳丕夭賱 丕賱丿乇噩丞貙 賱賷爻 賷丨爻賳 亘賴 兀賳 賷鬲亘噩丨 亘賲丕 賳丕賱賴.
賮廿賳 爻賲丕毓 丕賱賱賮馗 賱丕 賷爻鬲丿毓賷 廿賱丕 爻賱丕賲丞 丨丕爻丞 丕賱爻賲毓 丕賱鬲賷 亘賴丕 賷丿乇賰 丕賱兀氐賵丕鬲 賵賴匕賴 乇鬲亘丞 賷卮丕乇賰 丕賱亘賴賷賲丞 賮賷賴丕.
賵兀賲丕 賮賴賲 賵囟毓賴 賮賷 丕賱賱睾丞貙 賮賱丕 賷爻鬲丿毓賷 廿賱丕 賲毓乇賮鬲賴 丕賱毓乇亘賷丞 賵賴匕賴 乇鬲亘丞 賷卮丕乇賰 賮賷賴丕 丕賱兀丿賷亘 丕賱賱睾賵賷貙 亘賱 丕賱睾亘賷 丕賱亘丿賵賷.
賵兀賲丕 丕毓鬲賯丕丿 孬亘賵鬲 賲毓賳丕賴 賱賱賴 鬲毓丕賱賶 賲賳 睾賷乇 賰卮賮貙 賮賱丕 賷爻鬲丿毓賷 廿賱丕 賮賴賲 賲毓丕賳賷 賴匕賴 丕賱兀賱賮丕馗 賵丕賱鬲氐丿賷賯 亘賴丕. 賵賴匕賴 乇鬲亘丞 賷卮丕乇賰 賮賷賴丕 丕賱毓丕賲賷貙 亘賱 丕賱氐亘賷...賮廿賳賴 亘毓丿 賮賴賲 丕賱賰賱丕賲 廿匕丕 兀賱賯賶 廿賱賷賴 賴匕賴 丕賱賲毓丕賳賷 鬲賱賯丕賴丕貙 賵賱賯賳賴丕貙 賵丕毓鬲賯丿賴丕 亘賯賱亘賴貙 賵氐賲賲 毓賱賷賴丕[...] 賵賱賰賳賴 賳賯氐 馗丕賴乇 廿賱賶 匕乇賵丞 丕賱賰賲丕賱貨 賮廿賳 丨爻賳丕鬲 丕賱兀亘乇丕乇 爻賷卅丕鬲 丕賱賲賯乇亘賷賳."
June 19, 2015
賲賮賷丿. 賵廿賳 賰丕賳 賲毓賯丿賸丕 賵賱賰賳賴 賷賮鬲丨 丕賱亘氐丕卅乇 兀賲丕賲 兀賲賵乇 賲賴賲丞 賮賷 丕賱廿爻賱丕賲. 賲賳賴丕 兀賳 丕賱毓丕亘丿 丕賱丨賯 賱賱賴 賷毓亘丿 丕賱賱賴 賱賱賴貙 賱丕 賲賳 兀噩賱 噩賳丞 兀賵 禺賵賮賸丕 賲賳 賳丕乇貙 賰賲丕 賷鬲賲 鬲乇亘賷鬲賳丕 賮賷 丕賱賲丿丕乇爻 賵丕賱賲爻丕噩丿貙 賵賷乇爻賲 賲毓馗賲 丕賱卮亘丕亘 兀丨賱丕賲賴賲 賲毓 丨賵乇 丕賱毓賷賳.. 廿賱禺!
賮賷賲丕 賷賱賷 賰賱丕賲 丕賱廿賲丕賲 兀亘賵 丨丕賲丿 丕賱睾夭丕賱賷貙 丕賱賳賯丕胤 亘丿賱 賰賱丕賲 卮乇丨 賱賲 兀賵乇丿賴 賮賷 丕賱丕賯鬲亘丕爻: "賵賲賳 胤賱亘 卮賷卅賸丕 賱睾賷乇賴 賱丕 賱匕丕鬲賴貙 賮賰兀賳賴 賱賲 賷胤賱亘賴貙 賮廿賳賴 賱賷爻 睾丕賷丞 胤賱亘賴貙 亘賱 睾丕賷丞 胤賱亘 睾賷乇賴.... 賲賳 賷毓亘丿 丕賱賱賴 - 毓夭賵噩賱 - 賱賱噩賳丞貙 賮賯丿 噩毓賱 - 爻亘丨丕賳賴 賵鬲毓丕賱賶 - 賵丕爻胤丞 胤賱亘賴貙 賵賱賲 賷噩毓賱賴 睾丕賷丞 賲胤賱亘賴貙 賵毓賱丕賲丞 丕賱賵丕爻胤丞 兀賳賴 賱賵 丨氐賱鬲 丕賱賮丕卅丿丞 丿賵賳賴丕 賱賲 鬲胤賱亘貙 賰賲丕 賱賵 丨氐賱鬲 丕賱賲賯丕氐丿 丿賵賳 丕賱匕賴亘 賱賲 賷賰賳 丕賱匕賴亘 賲丨亘賵亘賸丕 賵賱丕 賲胤賱賵亘賸丕貙 賮丕賱賲丨亘賵亘 亘丕賱丨賯賷賯丞貙 丕賱睾丕賷丞 丕賱賲胤賱賵亘丞 丿賵賳 丕賱匕賴亘貙 賵賱賵 丨氐賱鬲 丕賱噩賳丞 賱賲賳 賷毓亘丿 丕賱賱賴 賱兀噩賱賴丕 丿賵賳 毓亘丕丿丞 丕賱賱賴 - 毓夭賵噩賱- 賱賲丕 毓賻亘賻丿賻 丕賱賱賴貙 賮賲丨亘賵亘賴 賵賲胤賱賵亘賴 丕賱噩賳丞 廿匕賸丕 賱丕 睾賷乇.
..廿賳 丕賱毓丕乇賮 亘丕賱賱賴 鬲毓丕賱賶 賴賵 丕賱匕賷 賷毓亘丿 丕賱賱賴 - 毓夭賵噩賱 - 禺丕賱氐賸丕 賱賱賴貙 賱丕 賱丨馗 賵乇丕亍賴."
賮賷賲丕 賷賱賷 賰賱丕賲 丕賱廿賲丕賲 兀亘賵 丨丕賲丿 丕賱睾夭丕賱賷貙 丕賱賳賯丕胤 亘丿賱 賰賱丕賲 卮乇丨 賱賲 兀賵乇丿賴 賮賷 丕賱丕賯鬲亘丕爻: "賵賲賳 胤賱亘 卮賷卅賸丕 賱睾賷乇賴 賱丕 賱匕丕鬲賴貙 賮賰兀賳賴 賱賲 賷胤賱亘賴貙 賮廿賳賴 賱賷爻 睾丕賷丞 胤賱亘賴貙 亘賱 睾丕賷丞 胤賱亘 睾賷乇賴.... 賲賳 賷毓亘丿 丕賱賱賴 - 毓夭賵噩賱 - 賱賱噩賳丞貙 賮賯丿 噩毓賱 - 爻亘丨丕賳賴 賵鬲毓丕賱賶 - 賵丕爻胤丞 胤賱亘賴貙 賵賱賲 賷噩毓賱賴 睾丕賷丞 賲胤賱亘賴貙 賵毓賱丕賲丞 丕賱賵丕爻胤丞 兀賳賴 賱賵 丨氐賱鬲 丕賱賮丕卅丿丞 丿賵賳賴丕 賱賲 鬲胤賱亘貙 賰賲丕 賱賵 丨氐賱鬲 丕賱賲賯丕氐丿 丿賵賳 丕賱匕賴亘 賱賲 賷賰賳 丕賱匕賴亘 賲丨亘賵亘賸丕 賵賱丕 賲胤賱賵亘賸丕貙 賮丕賱賲丨亘賵亘 亘丕賱丨賯賷賯丞貙 丕賱睾丕賷丞 丕賱賲胤賱賵亘丞 丿賵賳 丕賱匕賴亘貙 賵賱賵 丨氐賱鬲 丕賱噩賳丞 賱賲賳 賷毓亘丿 丕賱賱賴 賱兀噩賱賴丕 丿賵賳 毓亘丕丿丞 丕賱賱賴 - 毓夭賵噩賱- 賱賲丕 毓賻亘賻丿賻 丕賱賱賴貙 賮賲丨亘賵亘賴 賵賲胤賱賵亘賴 丕賱噩賳丞 廿匕賸丕 賱丕 睾賷乇.
..廿賳 丕賱毓丕乇賮 亘丕賱賱賴 鬲毓丕賱賶 賴賵 丕賱匕賷 賷毓亘丿 丕賱賱賴 - 毓夭賵噩賱 - 禺丕賱氐賸丕 賱賱賴貙 賱丕 賱丨馗 賵乇丕亍賴."
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
"賵賱賱賴 丕賱兀爻賲賻丕亍購 丕賱丨購爻賳賶 賮丕丿毓購賵賴購 亘賽賴丕"
賰賽鬲丕亘 丿賻爻賽賲 噩賽丿賸丕 賷毓乇賽囟 賮賷賴丕 丨購噩丞 丕賱廿爻賱丕賲 兀亘賵 丨賻丕賲賽丿 丕賱睾賻夭丕賱賷 兀爻賲丕亍 丕賱賱賴 丕賱丨購爻賳賶 亘鬲毓賲賾賯 賰亘賷乇賺 賮賽賷 丕賱賱睾丞賽 賵丕賱賲賻賯丕氐賽丿貙 賵賰賷賮賷賾丞 鬲禺賱賯 丕賱毓亘丿賽 亘氐賮賽丕鬲 丕賱乇亘賾 亘賲丕 賷賻賯鬲囟賷賴賽 賳賯氐購賴.
噩賲賷賱賹 噩賽丿賸丕 :)
賰賽鬲丕亘 丿賻爻賽賲 噩賽丿賸丕 賷毓乇賽囟 賮賷賴丕 丨購噩丞 丕賱廿爻賱丕賲 兀亘賵 丨賻丕賲賽丿 丕賱睾賻夭丕賱賷 兀爻賲丕亍 丕賱賱賴 丕賱丨購爻賳賶 亘鬲毓賲賾賯 賰亘賷乇賺 賮賽賷 丕賱賱睾丞賽 賵丕賱賲賻賯丕氐賽丿貙 賵賰賷賮賷賾丞 鬲禺賱賯 丕賱毓亘丿賽 亘氐賮賽丕鬲 丕賱乇亘賾 亘賲丕 賷賻賯鬲囟賷賴賽 賳賯氐購賴.
噩賲賷賱賹 噩賽丿賸丕 :)
May 28, 2020
氐丿賯賸丕 賱丕 賷毓乇賮購 丕賱賱賴 廿賱丕 丕賱賱賴!
兀亘丿毓賻 卮賷禺賳丕 賵賲賵賱丕賳丕 丕賱廿賲丕賲 丕賱睾夭丕賱賷 乇丨賲賴 丕賱賱賴.
丕賱鬲毓賲購賾賯 賮賷 賮賴賲 兀爻賲丕亍 丕賱賱賴 鬲毓丕賱賶 賷噩毓賱購賰 鬲賮賴賲 兀賰孬乇 賵鬲賯鬲乇亘 兀賰孬乇!
賰賳鬲 賯丿 賳賵賷鬲購 亘丿丕賷丞 禺丕鬲賲丞 噩丿賷丿丞 賱賰鬲丕亘 丕賱賱賴 賲毓 丕賱鬲乇賰賷夭 毓賱賶 兀爻賲丕亍 丕賱賱賴 鬲毓丕賱賶 賵鬲丿亘乇 賲毓丕賳賷賴丕貙 賵爻兀購毓賷丿 賯乇丕亍丞 賴匕丕 丕賱賰鬲丕亘 廿賳 卮丕亍 丕賱賱賴.
兀亘丿毓賻 卮賷禺賳丕 賵賲賵賱丕賳丕 丕賱廿賲丕賲 丕賱睾夭丕賱賷 乇丨賲賴 丕賱賱賴.
丕賱鬲毓賲購賾賯 賮賷 賮賴賲 兀爻賲丕亍 丕賱賱賴 鬲毓丕賱賶 賷噩毓賱購賰 鬲賮賴賲 兀賰孬乇 賵鬲賯鬲乇亘 兀賰孬乇!
賰賳鬲 賯丿 賳賵賷鬲購 亘丿丕賷丞 禺丕鬲賲丞 噩丿賷丿丞 賱賰鬲丕亘 丕賱賱賴 賲毓 丕賱鬲乇賰賷夭 毓賱賶 兀爻賲丕亍 丕賱賱賴 鬲毓丕賱賶 賵鬲丿亘乇 賲毓丕賳賷賴丕貙 賵爻兀購毓賷丿 賯乇丕亍丞 賴匕丕 丕賱賰鬲丕亘 廿賳 卮丕亍 丕賱賱賴.
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鈥檚 life and how to think of them.
May 18, 2022
丌賳爻賰 丕賱賱賴 賰賲丕賳 丌賳爻鬲 賯賱賵亘賳丕 賵毓賯賵賱賳丕
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
{ 賯購賱賽 丕丿賿毓購賵丕 丕賱賱賻賾賴賻 兀賻賵賽 丕丿賿毓購賵丕 丕賱乇賻賾丨賿賲賻侔賳賻 蹡 兀賻賷賸賾丕 賲賻賾丕 鬲賻丿賿毓購賵丕 賮賻賱賻賴購 丕賱賿兀賻爻賿賲賻丕亍購 丕賱賿丨購爻賿賳賻賶侔 蹥 }
賮賷 丕賱亘丿丕賷丞 賰賳鬲 亘賯乇兀 丕賱賰鬲丕亘 廿賳 賮丕賷丿鬲賴 賮賷 賲毓乇賮丞 賲毓賳賶 賰賱 丕爻賲 毓賱賶 丨丿丞 賵賮賯胤 貙 亘毓丿 賳賴丕賷鬲賴 賷賲賰賳 賲卮 賮丕賰乇 丕賱賲毓賳賷 丕賱鬲賮氐賷賱賷 賱賲毓馗賲 丕賱兀爻賲丕亍 賱賰賳 丕賱賮丕賷丿丞 丕賱兀毓馗賲 賴賷 廿丿乇丕賰 賰賲 丕賱賲毓丕賳賷 丕賱廿賱賴賷丞 賵丕賱鬲賮丕氐賷賱 丕賱賲鬲丿丕禺賱丞 賵丕賱賲鬲賰丕賲賱丞 丕賱賵丕賯毓丞 毓賱賶 賰賱 卮賷亍 賮賷 賳賮爻 丕賱賵賯鬲 亘卮賰賱 鬲毓噩夭 毓賳 丕爻鬲賷毓丕亘賴 賵賰賱 匕賱賰 賮賷 丨丿賵丿 賲丕 賰卮賮 丕賱賱賴 賱賳丕 賲賳 兀爻賲丕卅賴 賵 氐賮丕鬲賴 賮賰賷賮 丕賱丨丕賱 亘賲丕 兀禺賮賶.
賮賷 賳賴丕賷鬲賴 亘鬲賵爻毓 廿丿乇丕賰賰 賱賰賱 卮賷亍 丿丕禺賱賰 賵 賰賱 賲丕 賷丿賵乇 丨賵賱賰 賵 廿丿乇丕賰 賲丿賶 毓噩夭賰 賵 囟丌賱丞 丨噩賲賰.
乇丨賲 丕賱賱賴 丨噩丞 丕賱廿爻賱丕賲 兀亘丕 丨丕賲丿 丕賱睾夭丕賱賷 毓賱賶 賲丕 鬲乇賰 賲賳 丿乇乇 賵毓賱賶 兀爻賱賵亘賴 丕賱毓馗賷賲 丕賱禺丕賱賷 賲賳 丕賱鬲賰賱賮
賮賷 丕賱亘丿丕賷丞 賰賳鬲 亘賯乇兀 丕賱賰鬲丕亘 廿賳 賮丕賷丿鬲賴 賮賷 賲毓乇賮丞 賲毓賳賶 賰賱 丕爻賲 毓賱賶 丨丿丞 賵賮賯胤 貙 亘毓丿 賳賴丕賷鬲賴 賷賲賰賳 賲卮 賮丕賰乇 丕賱賲毓賳賷 丕賱鬲賮氐賷賱賷 賱賲毓馗賲 丕賱兀爻賲丕亍 賱賰賳 丕賱賮丕賷丿丞 丕賱兀毓馗賲 賴賷 廿丿乇丕賰 賰賲 丕賱賲毓丕賳賷 丕賱廿賱賴賷丞 賵丕賱鬲賮丕氐賷賱 丕賱賲鬲丿丕禺賱丞 賵丕賱賲鬲賰丕賲賱丞 丕賱賵丕賯毓丞 毓賱賶 賰賱 卮賷亍 賮賷 賳賮爻 丕賱賵賯鬲 亘卮賰賱 鬲毓噩夭 毓賳 丕爻鬲賷毓丕亘賴 賵賰賱 匕賱賰 賮賷 丨丿賵丿 賲丕 賰卮賮 丕賱賱賴 賱賳丕 賲賳 兀爻賲丕卅賴 賵 氐賮丕鬲賴 賮賰賷賮 丕賱丨丕賱 亘賲丕 兀禺賮賶.
賮賷 賳賴丕賷鬲賴 亘鬲賵爻毓 廿丿乇丕賰賰 賱賰賱 卮賷亍 丿丕禺賱賰 賵 賰賱 賲丕 賷丿賵乇 丨賵賱賰 賵 廿丿乇丕賰 賲丿賶 毓噩夭賰 賵 囟丌賱丞 丨噩賲賰.
乇丨賲 丕賱賱賴 丨噩丞 丕賱廿爻賱丕賲 兀亘丕 丨丕賲丿 丕賱睾夭丕賱賷 毓賱賶 賲丕 鬲乇賰 賲賳 丿乇乇 賵毓賱賶 兀爻賱賵亘賴 丕賱毓馗賷賲 丕賱禺丕賱賷 賲賳 丕賱鬲賰賱賮
February 24, 2021
賰鬲丕亘 乇丕卅毓 賰丕賱毓丕丿丞 賷卮乇丨 賮賷賴 丕賱廿賲丕賲 丕賱睾夭丕賱賷 兀爻賲丕亍 丕賱賱賴 丕賱丨爻賳賶 丕賱賲鬲賮賯 毓賱賷賴丕 亘卮賰賱 噩賲賷賱 賲賳 賳賵丕丨賷 賲賴賲丞 賲賵囟丨賸丕 賲毓賳賶 丕賱廿爻賲 賵丕賱氐賮丞 賵丕賱賮乇賯 亘賷賳賴賲丕 賵亘賷賳 丕賱廿爻賲 賵丕賱賲爻賲賶貙 賵賷匕賴亘 亘賳丕 賮賷 乇丨賱丞 賱賲毓乇賮丞 丕賱賱賴 "賵賱賳 賷毓乇賮賴 兀丨丿賹 丨賯 賲毓乇賮鬲賴貙 賱賰賳賳丕 賳鬲賯乇亘 .."
April 20, 2023
Tosi mielenkiintoinen kirja ja kertoo uskonnosta enemm盲n filosofisesta n盲k枚kulmasta
March 12, 2025
"賵賱賴匕丕 賷賳亘睾賷 兀賳 賷賰賵賳 丕賱賳丕馗乇 賮賷 氐賮丕鬲 丕賱賱賴 鬲毓丕賱賶 禺丕賱賷丕賸 亘賯賱亘賴 毓賳 廿乇丕丿丞 賲丕 爻賵賶 丕賱賱賴 鬲毓丕賱賶貨 賮廿賳 丕賱賲毓乇賮丞 亘賻匕賿乇購 丕賱卮賵賯貙 賵賱賰賳 賲賴賲丕 氐丕丿賮 賯賱亘丕賸 禺丕賱賷丕賸 毓賳 丨爻賷賰丞 丕賱卮賴賵丕鬲貙 賮廿賳 賱賲 賷賰賳 禺丕賱賷丕賸.. 賱賲 賷賰賳 丕賱亘丿乇 賲賳噩丨丕賸." 氐: 91.
丕賱丨賲丿 賱賱賴 丕賱丨賲丿 賱賱賴 丕賱丨賲丿 賱賱賴.
乇丨賲 丕賱賱賴 丕賱廿賲丕賲 丕賱睾夭丕賱賷 賵噩夭丕賴 毓賳丕 禺賷乇 丕賱噩夭丕亍
丕賱丨賲丿 賱賱賴 丕賱丨賲丿 賱賱賴 丕賱丨賲丿 賱賱賴.
乇丨賲 丕賱賱賴 丕賱廿賲丕賲 丕賱睾夭丕賱賷 賵噩夭丕賴 毓賳丕 禺賷乇 丕賱噩夭丕亍
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
乇囟賷 丕賱賱賴 毓賳 爻賷丿賷 兀亘賷 丨丕賲丿 丕賱睾夭丕賱賷
July 17, 2024
鈽呪槄鈽呪槄鈽� (5/5)
A selection of my favorite passages from the book
鈥� The nobler the thing sought after the less help there is.
鈥� 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.
鈥� 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 鈥攊nasmuch 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 鈥攕o 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].
鈥� 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.
鈥� 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
鈥� 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.
鈥� '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'
鈥� 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 鈥攁nd these make ten possibilities.
鈥� 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.
鈥� 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
鈥� The nobler the thing sought after the less help there is.
鈥� 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.
鈥� 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 鈥攊nasmuch 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 鈥攕o 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].
鈥� 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.
鈥� 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
鈥� 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.
鈥� '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'
鈥� 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 鈥攁nd these make ten possibilities.
鈥� 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.
鈥� 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鈥檚 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鈥檚 book easier to understand too.
Read
September 11, 2019賲賳 賰鬲亘 丕賱睾夭丕賱賷 丕賱噩賱賷賱丞貙 鬲毓乇囟 賮賷賴 賱卮乇丨 兀爻賲丕亍 丕賱賱賴 丕賱丨爻賳賶 賵丕賯鬲氐乇 毓賱賶 丕賱鬲爻毓丞 賵丕賱鬲爻毓賷賳 丕賱鬲賷 賵乇丿鬲 賮賷 丕賱丨丿賷孬 丕賱賲卮賴賵乇 (賵廿賳 賰丕賳 噩賲賱丞 賲賳 丕賱毓賱賲丕亍 賷丨賰賲賵賳 亘囟毓賮賴) 賵賯乇亘賴丕 賱賱賯丕乇卅 亘賲丕 賷爻丕毓丿賴 毓賱賶 賮賴賲賴丕 賵鬲丿亘乇賴丕.
賲賲丕 鬲賲賷夭 亘賴 丕賱睾夭丕賱賷 賮賷 賰鬲丕亘賴 賴匕丕 賲爻丕毓丿丞 丕賱賯丕乇卅 毓賱賶 鬲賲孬賱 氐賮丕鬲 丕賱賱賴 毓夭 賵噩賱 賮賷 丨賷丕鬲賴貙 賵丕賱鬲卮亘賴 亘賴 亘賯丿乇 丕賱廿賲賰丕賳貙 賵賯丿 丕噩鬲賴丿 賮賷 匕賱賰 丕噩鬲賴丕丿賸丕 賰亘賷乇賸丕 兀賮囟賶 亘賴 賮賷 亘毓囟 丕賱兀丨賷丕賳 廿賱賶 丕賱鬲賰賱賮 丕賱賲賲噩賵噩 賰鬲賮爻賷乇賴 賱鬲賲孬賱 丕賱毓亘丿 氐賮丞 丕賱鬲賰亘乇 亘兀賳賴 丕賱賲爻鬲丨賯乇 賱賱丿賳賷丕 賵丕賱丌禺乇丞 賲毓賸丕! 賵賯丿 丕賳鬲賯丿 丕亘賳 鬲賷賲賷丞 賴匕丕 丕賱賲爻賱賰 賮賷 兀賵丕禺乇 賰鬲丕亘賴 丕賱氐賮丿賷丞.
賷噩丿乇 丕賱鬲賳亘賷賴 廿賱賶 兀賳 丕賱睾夭丕賱賷 賷賯乇乇 賮賷 睾賷乇 賲賵囟毓 賲賳 丕賱賰鬲丕亘 賮賳丕亍 丕賱毓亘丿貙 賵鬲乇賯賷賴 亘丨賷孬 賱丕 賷乇賶 賮賷 丕賱賰賵賳 睾賷乇 丕賱賱賴 鬲毓丕賱賶貙 賵賴賵 賲爻賱賰 兀賮囟賶 亘亘毓囟賴賲 廿賱賶 丕毓鬲賯丕丿 丨賱賵賱 匕丕鬲 丕賱乇亘 爻亘丨丕賳賴 亘賴賲 賵賳胤賯賵丕 亘賲丕 賷毓爻乇 丨賲賱賴 毓賱賶 賲丨賲賱 氐丨賷丨. 賵賴匕賴 丕賱丨丕賱 賱賷爻鬲 賲賲丿賵丨丞 亘丕賱賳馗乇 賱丨賯賷賯鬲賴丕貙 廿匕 兀賳 丕賱丿丕賮毓 賱鬲兀賵賷賱 賲賯賵賱丕鬲 丕賱毓卮丕賯 丕賱匕賷賳 賮賳賵丕 賮賷 丕賱賱賴 毓夭 賵噩賱 賴賵 兀賳賴賲 睾丕亘賵丕 毓賳 丕賱廿丿乇丕賰 兀賵 丨氐賱 賱賴賲 賲丕 賷賵噩亘 乇賮毓 丕賱鬲賰賱賷賮 亘爻亘亘 賴賱賵爻丞 兀賵 睾賷乇 匕賱賰. 賮賰賷賮 賷賯丕賱 兀賳 賴匕賴 丕賱丨丕賱 賴賷 睾丕賷丞 丕賱爻丕卅乇賷賳 廿賱賶 丕賱賱賴 鬲毓丕賱賶責
賵乇睾賲 賲丕 賮賷 賰鬲丕亘 丕賱睾夭丕賱賷 賲賳 丕賱賳賮毓 丕賱噩丕賲貙 廿賱丕 兀賳賴 賵賯毓 賮賷 賳賮賷 亘毓囟 氐賮丕鬲 丕賱賱賴 丕賱孬丕亘鬲丞 亘丕賱賵丨賷 賰丕賱毓賱賵 丕賱匕丕鬲賷 賵丕賱乇丨賲丞 賵睾賷乇 匕賱賰貙 賮賷賳亘睾賷 丕賱鬲賳亘賴 賱賴.
丕賱賱賴賲 丕噩毓賱賳丕 賲賲賳 賷丨氐賷 兀爻賲丕亍賰 丕賱鬲爻毓丞 賵丕賱鬲爻毓賷賳 賵賷鬲丿亘乇賴丕 丨賯 丕賱鬲丿亘乇
賲賲丕 鬲賲賷夭 亘賴 丕賱睾夭丕賱賷 賮賷 賰鬲丕亘賴 賴匕丕 賲爻丕毓丿丞 丕賱賯丕乇卅 毓賱賶 鬲賲孬賱 氐賮丕鬲 丕賱賱賴 毓夭 賵噩賱 賮賷 丨賷丕鬲賴貙 賵丕賱鬲卮亘賴 亘賴 亘賯丿乇 丕賱廿賲賰丕賳貙 賵賯丿 丕噩鬲賴丿 賮賷 匕賱賰 丕噩鬲賴丕丿賸丕 賰亘賷乇賸丕 兀賮囟賶 亘賴 賮賷 亘毓囟 丕賱兀丨賷丕賳 廿賱賶 丕賱鬲賰賱賮 丕賱賲賲噩賵噩 賰鬲賮爻賷乇賴 賱鬲賲孬賱 丕賱毓亘丿 氐賮丞 丕賱鬲賰亘乇 亘兀賳賴 丕賱賲爻鬲丨賯乇 賱賱丿賳賷丕 賵丕賱丌禺乇丞 賲毓賸丕! 賵賯丿 丕賳鬲賯丿 丕亘賳 鬲賷賲賷丞 賴匕丕 丕賱賲爻賱賰 賮賷 兀賵丕禺乇 賰鬲丕亘賴 丕賱氐賮丿賷丞.
賷噩丿乇 丕賱鬲賳亘賷賴 廿賱賶 兀賳 丕賱睾夭丕賱賷 賷賯乇乇 賮賷 睾賷乇 賲賵囟毓 賲賳 丕賱賰鬲丕亘 賮賳丕亍 丕賱毓亘丿貙 賵鬲乇賯賷賴 亘丨賷孬 賱丕 賷乇賶 賮賷 丕賱賰賵賳 睾賷乇 丕賱賱賴 鬲毓丕賱賶貙 賵賴賵 賲爻賱賰 兀賮囟賶 亘亘毓囟賴賲 廿賱賶 丕毓鬲賯丕丿 丨賱賵賱 匕丕鬲 丕賱乇亘 爻亘丨丕賳賴 亘賴賲 賵賳胤賯賵丕 亘賲丕 賷毓爻乇 丨賲賱賴 毓賱賶 賲丨賲賱 氐丨賷丨. 賵賴匕賴 丕賱丨丕賱 賱賷爻鬲 賲賲丿賵丨丞 亘丕賱賳馗乇 賱丨賯賷賯鬲賴丕貙 廿匕 兀賳 丕賱丿丕賮毓 賱鬲兀賵賷賱 賲賯賵賱丕鬲 丕賱毓卮丕賯 丕賱匕賷賳 賮賳賵丕 賮賷 丕賱賱賴 毓夭 賵噩賱 賴賵 兀賳賴賲 睾丕亘賵丕 毓賳 丕賱廿丿乇丕賰 兀賵 丨氐賱 賱賴賲 賲丕 賷賵噩亘 乇賮毓 丕賱鬲賰賱賷賮 亘爻亘亘 賴賱賵爻丞 兀賵 睾賷乇 匕賱賰. 賮賰賷賮 賷賯丕賱 兀賳 賴匕賴 丕賱丨丕賱 賴賷 睾丕賷丞 丕賱爻丕卅乇賷賳 廿賱賶 丕賱賱賴 鬲毓丕賱賶責
賵乇睾賲 賲丕 賮賷 賰鬲丕亘 丕賱睾夭丕賱賷 賲賳 丕賱賳賮毓 丕賱噩丕賲貙 廿賱丕 兀賳賴 賵賯毓 賮賷 賳賮賷 亘毓囟 氐賮丕鬲 丕賱賱賴 丕賱孬丕亘鬲丞 亘丕賱賵丨賷 賰丕賱毓賱賵 丕賱匕丕鬲賷 賵丕賱乇丨賲丞 賵睾賷乇 匕賱賰貙 賮賷賳亘睾賷 丕賱鬲賳亘賴 賱賴.
丕賱賱賴賲 丕噩毓賱賳丕 賲賲賳 賷丨氐賷 兀爻賲丕亍賰 丕賱鬲爻毓丞 賵丕賱鬲爻毓賷賳 賵賷鬲丿亘乇賴丕 丨賯 丕賱鬲丿亘乇
February 12, 2025
鈥滳an the gates of heaven be opened to one preoccupied with concerns of the world and enslaved to greed and passion?鈥�
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鈥檚 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鈥檚 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.
April 28, 2025
- "廿丨氐丕亍 丕賱兀爻賲丕亍 丕賱丨爻賳賶 賷賰賵賳 亘孬賱丕孬丞 兀賲賵乇: 兀賵賱賴丕 賲毓乇賮丞 兀賱賮丕馗賴丕貙 賵孬丕賳賷賴丕 廿丿乇丕賰 賲毓丕賳賷賴丕 賵賲丿賱賵賱丕鬲賴丕貙 賵孬丕賱孬賴丕 丕賱鬲毓亘丿 賱賱賴 亘賴丕 賵丕賱毓賲賱 亘賲賯鬲囟丕賴丕."
- 兀毓馗賲 賲毓乇賮丞 賷賲賰賳 賱賱亘卮乇 丕賰鬲爻丕亘賴丕 賵兀噩賱賴丕 賵兀噩賲賱賴丕 賵兀賳賮毓賴丕 賴賷 賲毓乇賮丞 兀爻賲丕亍 丕賱賱賴 丕賱丨爻賳賶 賵丕賱毓賲賱 亘賲賯鬲囟賷丕鬲 賴匕賴 丕賱賲毓乇賮丞.
- 乇賰夭 丕賱睾夭丕賱賷 毓賱賶 丕賱噩丕賳亘 丕賱乇賵丨賷 兀賵 丨馗 丕賱毓亘丿 賲賳 丕賱賯賷賲丞 丕賱乇賵丨賷丞 丕賱賲囟賲賳丞 賮賷 丕賱丕爻賲貙 賵賷鬲賵爻毓 賮賷 賰賷賮賷丕鬲 丕賱鬲毓亘丿 賵丕賱鬲丨賯賯.
- 賰賲丕 賷賳丕賯卮 夭賷丕丿丞 丕賱兀爻賲丕亍 毓賳 丕賱鬲爻毓丞 賵丕賱鬲爻毓賷賳貙 賵賮丕卅丿丞 廿丨氐丕卅賴丕貙 賵噩賵丕夭 賵氐賮 丕賱賱賴 亘氐賮丕鬲 丕賱賲丿丨 睾賷乇 丕賱賲匕賰賵乇丞 賳氐丕賸貙 賵賷丐賰丿 鬲賳夭賷賴 丕賱賱賴 毓賳 丕賱鬲卮亘賷賴.
- 賲賳 兀噩賱 丕賱賰鬲亘貙 賮賲賳 禺氐丕卅氐賴 兀賳 賷匕賰乇 丕賱丕爻賲 賵賲毓賳丕賴貙 賵賷卮賷乇 廿賱賶 賴賱 賷鬲爻賲賶 亘賴 丕賱廿賳爻丕賳 兀賵 賱丕 (賮賷 兀賰孬乇 丕賱賲賵丕囟毓)貙 賵丕賱賰鬲丕亘 賲賳 丕賱丿乇乇 丕賱鬲賷 賷賳氐丨 亘賴丕 亘卮丿丞.
- 賵兀禺賷乇丕賸 "丕賱丨賰賲丞 毓亘丕乇丞 毓賳 丕賱賲毓乇賮丞 亘兀賮囟賱 丕賱兀卮賷丕亍貙 賵兀賮囟賱 丕賱毓賱賵賲 賵兀噩賱賴丕 丕賱毓賱賲 亘丕賱賱賴" "賱丕 鬲購賮鬲丨 兀亘賵丕亘 丕賱爻賲丕亍 賱賲賳 丕爻鬲睾乇賯賴 賴賲 丕賱丿賳賷丕 賵丕爻鬲毓亘丿賴 丕賱丨乇氐 賵丕賱賴賵賶."
- 兀毓馗賲 賲毓乇賮丞 賷賲賰賳 賱賱亘卮乇 丕賰鬲爻丕亘賴丕 賵兀噩賱賴丕 賵兀噩賲賱賴丕 賵兀賳賮毓賴丕 賴賷 賲毓乇賮丞 兀爻賲丕亍 丕賱賱賴 丕賱丨爻賳賶 賵丕賱毓賲賱 亘賲賯鬲囟賷丕鬲 賴匕賴 丕賱賲毓乇賮丞.
- 乇賰夭 丕賱睾夭丕賱賷 毓賱賶 丕賱噩丕賳亘 丕賱乇賵丨賷 兀賵 丨馗 丕賱毓亘丿 賲賳 丕賱賯賷賲丞 丕賱乇賵丨賷丞 丕賱賲囟賲賳丞 賮賷 丕賱丕爻賲貙 賵賷鬲賵爻毓 賮賷 賰賷賮賷丕鬲 丕賱鬲毓亘丿 賵丕賱鬲丨賯賯.
- 賰賲丕 賷賳丕賯卮 夭賷丕丿丞 丕賱兀爻賲丕亍 毓賳 丕賱鬲爻毓丞 賵丕賱鬲爻毓賷賳貙 賵賮丕卅丿丞 廿丨氐丕卅賴丕貙 賵噩賵丕夭 賵氐賮 丕賱賱賴 亘氐賮丕鬲 丕賱賲丿丨 睾賷乇 丕賱賲匕賰賵乇丞 賳氐丕賸貙 賵賷丐賰丿 鬲賳夭賷賴 丕賱賱賴 毓賳 丕賱鬲卮亘賷賴.
- 賲賳 兀噩賱 丕賱賰鬲亘貙 賮賲賳 禺氐丕卅氐賴 兀賳 賷匕賰乇 丕賱丕爻賲 賵賲毓賳丕賴貙 賵賷卮賷乇 廿賱賶 賴賱 賷鬲爻賲賶 亘賴 丕賱廿賳爻丕賳 兀賵 賱丕 (賮賷 兀賰孬乇 丕賱賲賵丕囟毓)貙 賵丕賱賰鬲丕亘 賲賳 丕賱丿乇乇 丕賱鬲賷 賷賳氐丨 亘賴丕 亘卮丿丞.
- 賵兀禺賷乇丕賸 "丕賱丨賰賲丞 毓亘丕乇丞 毓賳 丕賱賲毓乇賮丞 亘兀賮囟賱 丕賱兀卮賷丕亍貙 賵兀賮囟賱 丕賱毓賱賵賲 賵兀噩賱賴丕 丕賱毓賱賲 亘丕賱賱賴" "賱丕 鬲購賮鬲丨 兀亘賵丕亘 丕賱爻賲丕亍 賱賲賳 丕爻鬲睾乇賯賴 賴賲 丕賱丿賳賷丕 賵丕爻鬲毓亘丿賴 丕賱丨乇氐 賵丕賱賴賵賶."
March 29, 2024
丕賱賲賯氐丿 丕賱兀爻賳賶 賱賱廿賲丕賲 丕賱睾夭丕賱賷貙 兀爻鬲賮丿鬲 賲賳賴 賰孬賷乇丕 亘丿丕賷丞 賲賳 賲亘丕丨孬 丕賱賲賯丿賲丕鬲 賰賲亘丨孬 丕賱賱睾丞 賵賴賱 丕賱賱睾丞 賲賲丕 賵囟毓鬲 賱賴 賴賵 丕賱丿賱丕賱丞 毓賱賶 丕賱賲毓丕乇賮 丕賱廿賱賴賷丞 兀賲 兀賳 賴匕丕 兀賲乇 禺丕乇噩 毓賳 兀氐賱 賵囟毓 丕賱賱睾丞 賮賷賰賵賳 丕賱丨匕乇 賮賷 丕爻鬲禺丿丕賲 丕賱賱睾丞 賱賲丕 賯丿 賷賯毓 賲賳 賵賴賲責
賲乇賵乇丕 亘賯賱亘 丕賱賰鬲丕亘 賵卮乇丨 兀爻賲丕亍 丕賱賱賴 丕賱丨爻賳賶 丕賱鬲爻毓丞 賵丕賱鬲爻毓賷賳 丕賱賵丕乇丿丞 賮賷 丨丿賷孬 兀亘賷 賴乇賷乇丞.
賵禺鬲丕賲 丕賱賮丕卅丿丞 亘賮氐賵賱 孬賱丕孬丞:
丕賱兀賵賱 賮賷 亘賷丕賳 兀賳 兀爻賲丕亍 丕賱賱賴 鬲毓丕賱賶 賲賳 禺賷孬 丕賱鬲賵賯賷賮 睾賷乇 賲賯氐賵乇丞 毓賱賶 鬲爻毓丞 賵鬲爻毓賷賳.
丕賱孬丕賳賷 賮賷 亘賷丕賳 賮丕卅丿丞 丕賱廿丨氐丕亍 賵丕賱鬲禺氐賷氐 亘鬲爻毓丞 賵鬲爻毓賷賳
丕賱孬丕賱孬 賮賷 兀賳 丕賱兀爻丕賲賷 賵丕賱氐賮丕鬲 丕賱賲胤賱賯丞 毓賱賶 丕賱賱賴 毓夭 賵噩賱 賴賱 鬲賯賮 毓賱賶 丕賱鬲賵賯賷賮 兀賲 鬲噩賵夭 亘胤乇賷賯 丕賱毓賯賱.
賰丕賳鬲 乇丨賱丞 噩丿賷丿丞 賲賮賷丿丞 鬲賲鬲 亘賮囟賱 丕賱賱賴 賵賳爻兀賱 丕賱賱賴 丕賱夭賷丕丿丞. 賵乇亘賳丕 賷亘丕乇賰 賮賷 卮丕乇丨 丕賱賰鬲丕亘 丕賱卮賷禺 毓賱丕亍 毓亘丿丕賱丨賲賷丿 賵 賷噩丕夭賷賴 禺賷乇 丕賱噩夭丕亍.
賲乇賵乇丕 亘賯賱亘 丕賱賰鬲丕亘 賵卮乇丨 兀爻賲丕亍 丕賱賱賴 丕賱丨爻賳賶 丕賱鬲爻毓丞 賵丕賱鬲爻毓賷賳 丕賱賵丕乇丿丞 賮賷 丨丿賷孬 兀亘賷 賴乇賷乇丞.
賵禺鬲丕賲 丕賱賮丕卅丿丞 亘賮氐賵賱 孬賱丕孬丞:
丕賱兀賵賱 賮賷 亘賷丕賳 兀賳 兀爻賲丕亍 丕賱賱賴 鬲毓丕賱賶 賲賳 禺賷孬 丕賱鬲賵賯賷賮 睾賷乇 賲賯氐賵乇丞 毓賱賶 鬲爻毓丞 賵鬲爻毓賷賳.
丕賱孬丕賳賷 賮賷 亘賷丕賳 賮丕卅丿丞 丕賱廿丨氐丕亍 賵丕賱鬲禺氐賷氐 亘鬲爻毓丞 賵鬲爻毓賷賳
丕賱孬丕賱孬 賮賷 兀賳 丕賱兀爻丕賲賷 賵丕賱氐賮丕鬲 丕賱賲胤賱賯丞 毓賱賶 丕賱賱賴 毓夭 賵噩賱 賴賱 鬲賯賮 毓賱賶 丕賱鬲賵賯賷賮 兀賲 鬲噩賵夭 亘胤乇賷賯 丕賱毓賯賱.
賰丕賳鬲 乇丨賱丞 噩丿賷丿丞 賲賮賷丿丞 鬲賲鬲 亘賮囟賱 丕賱賱賴 賵賳爻兀賱 丕賱賱賴 丕賱夭賷丕丿丞. 賵乇亘賳丕 賷亘丕乇賰 賮賷 卮丕乇丨 丕賱賰鬲丕亘 丕賱卮賷禺 毓賱丕亍 毓亘丿丕賱丨賲賷丿 賵 賷噩丕夭賷賴 禺賷乇 丕賱噩夭丕亍.
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