- An-Nahj Al-Asma Fii Sharh Asma’u-Allahul-Husna, by Shaikh Muhammad Al-Humoud Al-Najdi.
- The Book of Tawheed, compiled by Shaikh Salih al-Fozan.
The Name Al-‘Hakam is mentioned once in the Qur’an in Allah’s Statement:
أَفَغَيْرَ اللّهِ أَبْتَغِي حَكَماً
“Shall I seek a judge other than Allah?” (Al-An’am 6:114)
The Name Al-‘Haakim is mentioned in the plural form in five verses, such as:
فَاصْبِرُواْ حَتَّى يَحْكُمَ اللّهُ بَيْنَنَا وَهُوَ خَيْرُ الْحَاكِمِينَ
“Be patient until Allah judges between us, and He is the Best of judges.” (Al-Araaf 7:87)
And in Surat Hud (11:45):
رَبِّ إِنَّ ابُنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِينَ
“O My Lord! Verily, my son is of my family! And certainly, Your promise is true, and You are the Most Just of the judges.”
Also in Surat at-Teen (95:8):
أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ
“Is not Allah the Best of judges?”
The Name of Allah, Al-‘Hakeem, is mentioned in the Qur’an ninety four times, such as in Allah’s Statement:
وَاللّهُ عَزِيزٌ حَكُيمٌ
“And Allah is All-Mighty, All-Wise.” (Al-Baqarah 2:228)
وَاللّهُ عَلِيمٌ حَكِيمٌ
“And Allah is All-Knower, All-Wise.” (An-Nisa’ 4:26)
وَهُوَ الْحَكِيمُ الْخَبِيرُ
“And He is All-Wise, Well-Acquainted with all things.” (Al-An’aam 6:18, 73)
وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ تَوَّابٌ حَكِيمٌ
“And had it not been for the Grace of Allah and His Mercy on you (He would have hastened the punishment upon you)! And because Allah is the One Who accepts repentance, the All-Wise.” (An-Nur 24:10)
The meaning of these Names:
Ibn Jarir (Rahimahullaah) said, interpreting Allah’s Statement “Shall I seek a judge other than Allah,” it means, I have no right to transgress against His ruling or surpass it (or go beyond it), because there is no judge who is more just than Him nor is there anyone who is more truthful than Him.” [Jamie’-ul-Bayan]
Al-Khattabi (Rahimahullaah) said that He is the One given the authority (Who has the Authority) to judge and He is the One Who is referred to in all matters.
Allah (Subhaanahu wa Ta’aala) said in Surat al-Qasas (28:88):
لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
“His is the decision, and to Him you (all) will be returned.”
And He (Subhaanahu wa Ta’aala) said in Surat az-Zumar (39:46):
أَنتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِي مَا كَانُوا فِيهِ يَخْتَلِفُونَ
“You judge between Your slaves about that wherein they used to differ.”
Ibn Kathir (Rahimahullaah) said, interpreting Allah’s Statement:
“It means, is He not the Best of judges, Who does not oppress or do any
أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ
“Is not Allah the Best of Judges?” (At-Teen 95:8)
injustice to anyone? And from His justice is that He will establish the judgment, and He will give retribution to the person who was wronged in this life against whoever wronged him.”
Al-Halimee said: “The meaning of Al-‘Hakam is: to whom belongs the judgment, and basically the judgment means to prevent mischief; hence all Allah’s (Subhaanahu wa Ta’aala) laws are for the good and benefit of the slaves.”[Al-Minhaj]
Which Name is stronger, deeper and more intensive: Al-‘Hakam or Al-‘Haakim?
“It is said that Al-‘Hakam is more intensive and stronger than Al-‘Haakim. No one deserves to be called ‘Hakam except who judges with truth and justice, because ‘Hakam is an Attribute of magnificence and praise, while Al-‘Haakim is related to the action of ruling only: even the one who judges without truth and justice can be called by it.” [Al-Jami Li-Ahkam al-Qur’an]
The meaning of Al-‘Hakeem:
Ibn Jarir (Rahimahullaah) said: “Al-‘Hakeem is the One in Whose disposal (management) there is no defect or shortcoming. Also He is ‘Hakeem (All-Wise) in all what He ordains upon His slaves.” [Jami’-ul-Bayan]
Ibn Kathir (Rahimahullaah) said: “Allah is Al-‘Hakeem (the All-Wise) in His Actions and Statements. He puts everything in its right place by His wisdom and justice.” [Tafseer al-Qur’an]
Al-Halimee said: “Al-‘Hakeem is the One Who does not say or do except what is right. And He should be attributed with that because His Actions are all right and His creation is perfect. And the perfectly correct deed will not be performed except by the wise.”
Shaikh as-Sa’dee (Rahimahullaah) said: “Al-‘Hakeem is the One to Whom belongs the highest wisdom, the One Who is All-Wise in His creating and commanding, Who perfected everything He created. Therefore, He has created nothing out of mere frivolity and He has legislated nothing that is vain and of no use. The One to Whom belongs wisdom in the beginning and the end. He has three areas of ruling which nothing else has a share in: He rules between His slaves with respect to His law, His Decree and His Recompense. Wisdom is to place something in its correct place.” [Tayseer al-Kareem]
The impact of believing in these Names:
1- The judgment belongs to Allah Alone and there is no one who shares with Him the decision and judgment, as there is no partner with Him in worship.
Allah (Subhaanahu wa Ta’aala) said in Surat al-Kahf (18:26):
وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَداً
“And He makes none to share in His Decision and His Rule.”
And He (Subhaanahu wa Ta’aala) also said in Surat al-Kahf (18:110):
فَمَن كَانَ يَرْجُو لِقَاء رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحاً وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَداً
“So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”
He (Subhaanahu wa Ta’aala) said in Surat al-An’am (6:57):
إِنِ الْحُكْمُ إِلاَّ لِلّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِينَ
“The decision is only for Allah, He declares the truth, and He is the Best of judges.”
Ibn al-Hisar said: “This Name (Al-‘Hakam) implies all the Most High Attributes and Beautiful Names of Allah. Remember that He will not be a Judge except He is All-Hearing, All-Seeing, All-Knowing and Well-Acquainted, etc.”
He (Subhaanahu wa Ta’aala) is the Judge between His slaves in this life and Hereafter openly and secretly, and in all what He has legislated and in all what He has ordained upon His slaves. All these cannot be attributed except to Allah . Therefore, He said in Surat al-Qasas (28:70):
لَهُ الْحَمْدُ فِي الْأُولَى وَالْآخِرَةِ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
“His is all praise, in the first (i.e. in this world) and in the last (i.e. in the Hereafter). And for Him is the Decision and to Him shall you (all) be returned.”
Al-Shanqeeti (Rahimahullaah) said: “According to that, you know that the lawful is what Allah has made lawful and the unlawful is what Allah has forbidden. The religion is what Allah has legislated and prescribed. Therefore, any legislation other than His is falsehood, and acting upon it instead of Allah’s Law (as when some people believe that man-made laws are better than or equivalent to it), is considered Kufr (disbelief).” [Adwa’ al-Bayan]
2- Allah (Subhaanahu wa Ta’aala) judges Alone with what He wills and wants without having any partner sharing Him in that.
Allah (Subhaanahu wa Ta’aala) ordains upon His creation by making lawful whatever He wills and making unlawful whatever He wills, with extreme wisdom in all that.
No one has the right to argue with Allah in His judgment, as what the people do in their disputes.
Allah (Subhaanahu wa Ta’aala) said in Surat ar-Ra’d (13:41):
وَاللّهُ يَحْكُمُ لاَ مُعَقِّبَ لِحُكْمِهِ وَهُوَ سَرِيعُ الْحِسَابِ
“And Allah judges, there is none to put back His judgment and He is swift at reckoning.”
Allah’s judgment is executive in His creation, no one can repel or nullify it.
3- Allah’s Speech is perfect and wise. It is the speech of the Best of the judges and the Lord of the ‘Alameen (the whole world).
Allah (Subhaanahu wa Ta’aala) attributed the Glorious Qur’an, which is His Speech revealed to Prophet Muhammad (Salla-Allaahu alaihi wa sallam), with wisdom and perfection in eight verses, such as in Surat Hud (11:1):
الَر كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ
“Alif-Lam-Ra’. (This is) a Book, the verses whereof are perfected (in every sphere of knowledge, etc.), and then explained in detail from One (Allah), Who is All-Wise and Well-Acquainted (with all things).”
And He (Subhaanahu wa Ta’aala) said in Surat Luqman (31:1-2):
الم (1) تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ
“Alif-Laam-Meem. These are verses of the Wise Book (the Qur’an).”
Allah’s Wisdom necessitates that the Qur’an be wise and perfect, because there is no book revealed after it and because Allah revealed it to be a general legislation for the whole human community and for every individual till the Judgment Day.
The Qur’an is wise in its attractive and wonderful way, wise in its guidance and mercy, wise in explaining and ordering things, wise in its legislations, wise in all its ordainments, wise in its commandments and prohibitions, wise in its news and stories, even it is greater than that. The Qur’an is also perfect because it is without defects, deviation or crookedness.
4- Belief in the aforementioned points requires from us to refer to the Book of Allah in all our disputes, because there is no book that is in any way wise like Qur’an.
Moreover, what Allah (Subhaanahu wa Ta’aala) has legislated in the Qur’an for His slaves, of laws related to transactions, laws of penalties and limits, laws of inheritance and what relates to social cases, are all extremely (highly) wise, because they are from the All-Wise, the All-Knower (Subhaanahu wa Ta’aala). His judgment and ruling are not blemished with any default or shortcoming, and because they are ordained by the One Who knows what is good and beneficial from the beginning till the end.
Allah (Subhaanahu wa Ta’aala) brought this matter to His slaves’ attention, when He (Subhaanahu wa Ta’aala) said in Surat al-Ma’idah (5:50):
وَمَنْ أَحْسَنُ مِنَ اللّهِ حُكْماً لِّقَوْمٍ يُوقِنُونَ
“And who is better in judgment than Allah for a people who have firm faith.”
Therefore, you find almost all the verses that mention the law and legislation end with His Name, Al-‘Hakeem.For instance:
يُوصِيكُمُ اللّهُ فِي أَوْلاَدِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الأُنثَيَيْنِ
“Allah commands you as regards your children’s (inheritance); to the male, a portion equal to that of two females;” (An-Nisa’ 4:11)
Until His Statement:
فَرِيضَةً مِّنَ اللّهِ إِنَّ اللّهَ كَانَ عَلِيما حَكِيماً
“(These fixed shares) are ordained by Allah. And Allah is Ever All-Knower, All-Wise.” (An-Nisa’ 4:11)
Also His statement as regards killing by mistake:
وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِناً إِلاَّ خَطَئاً
“It is not for a believer to kill a believer except by mistake…” (An-Nisa’ 4:92)
Until His Statement:
وَكَانَ اللّهُ عَلِيماً حَكِيماً
“And Allah is Ever All-Knowing, All-Wise.” (An-Nisa’ 4:92)
And His Statement as regards the oaths:
قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ وَاللَّهُ مَوْلَاكُمْ وَهُوَ الْعَلِيمُ الْحَكِيمُ
“Allah has already ordained for you the dissolution of your oaths. And Allah is your ‘Maula’ (Lord, or Master or Protector, etc.) and He is the All-Knower, the All-Wise.” (At-Tahrim 66:2)
5- Allah (Subhaanahu wa Ta’aala) ordered His Messenger (Salla-Allaahu alaihi wa sallam) to judge between the people according to the divine laws and abandon other laws, which are based on desires and opinions.
Allah (Subhaanahu wa Ta’aala) said in Surat al-Ma’ida (5:49):
وَأَنِ احْكُم بَيْنَهُم بِمَا أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ
“And so judge between them by what Allah has revealed, and follow not their vain desires, diverging away from the Truth.”
This command is not specific to Prophet Muhammad (Salla-Allaahu alaihi wa sallam), rather it applied to all the other Messengers before him.
Allah (Subhaanahu wa Ta’aala) said in Surat al-Ma’idah (5:44):
إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ لِلَّذِينَ هَادُواْ
“Verily, We did send down the Torah, therein was guidance and light, by which the Prophets, who submitted themselves to Allah’s Will, judged the Jews.”
Allah (Subhaanahu wa Ta’aala) praised the believers who are pleased with Allah’s Judgment in Surat an-Nur (24:51):
إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا
“The only saying of the faithful believers, when they are called to Allah and His Messenger, to judge between them is that they say: we hear and we obey.”
However, he who is not pleased with and abandons the law of the All-Wise, the All-Knower (Allah Subhaanahu wa Ta’aala), and follows his whims and desires, he has fallen into Kufr (disbelief) or oppression or rebellion, as Allah’s (Subhaanahu wa Ta’aala) judgement upon him states in Surat al-Ma’idah:
وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ
“And whosoever does not judge by what Allah has revealed, such are the ‘Kafirun’ (i.e. disbelievers as they do not act on Allah’s Laws).” (Al-Ma’idah 5:44)
وَمَن لَّمْ يَحْكُم بِمَا أنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ
“And whoever does not judge by what Allah has revealed, such are the Dhalimun (wrong doers).” (Al-Ma’idah 5:45)
وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْفَاسِقُونَ
“And whosoever does not judge by what Allah has revealed (then) such (people) are the Fasiqun (the rebellious, i.e. disobedient to Allah).” (Al-Ma’idah 5:47)
Shaikh Salih al-Fozan said: “This Ayah (5:44) signifies that ruling by laws other than those revealed by Allah constitutes infidelity. This type of infidelity is either major which entails apostasy, or minor which does not constitute apostasy depending on the ruler’s attitude. If he believers that the laws of Allah are not binding, and that he has a choice, or he took them lightly, or believed that man-made laws are better than the Divine laws, because the former are not suitable for this time and age, or if he wants to satisfy the infidels and hypocrites by so doing, then he commits major infidelity. But if he believes that the laws of Allah are binding and knows the respective laws are relevant to the case he is handling, and yet he opted to rule by otherwise, recognizing that his deed is wrong, and would be subject to punishment, then such a ruler is disobedient who has committed minor Kufr or disbelief. But if he was ignorant of the respective Divine law and tried his best and utmost seeking it, but missed it, he would have committed an error, but he would be rewarded for exerting the effort to reach the proper judgment and, whose error would be forgiven.” [At-Tahawiyah]
The late Mufti of Saudi Arabia Shaikh Muhammad b. Ibraheem asserted: “As for that which is described as lesser infidelity, it is when he refers the dispute to other than the Book of Allah knowing that he is disobeying Allah by doing so, and that the ruling of Allah is the truth, and He does it once. Such a person would not be committing major infidelity. As for those who legislate laws and make others obey them, this constitutes infidelity, even if they claim that they made a mistake, and that the laws of Allah are more just; such is considered as an infidelity which entails apostasy.” [Fatawa ash-Sheikh Muhammad b. Ibrahim aal-Ash-Sheikh]
6 – Allah (Subhaanahu wa Ta’aala) grants “Hikmah” [wisdom – knowledge – the understanding of the Qur’an and the Sunnah and the ability of one to speak and to act in the correct, right way] to whomever He pleases.
Allah (Subhaanahu wa Ta’aala) said in Surat al-Baqarah (2:269):
يُؤتِي الْحِكْمَةَ مَن يَشَاءُ وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً
“He grants ‘Hikmah’ to whom He pleases, and he, to whom ‘Hikmah’ is granted, is indeed granted abundant good.”
7 – It is reported in a Hadith that whoever is granted the ‘Hikmah’ should appreciate this and give thanks to Allah for this great blessing.
The Prophet (Salla-Allaahu alaihi wa sallam) said: “Don’t wish to be like anyone except in two cases: The first person, whom Allah has given wealth and he spends it righteously (according to what Allah has ordained, in a just and right way); the second is the one whom Allah has given Al-‘Hikmah (wisdom, i.e. knowledge of the Qur’an and the Sunnah) and he acts according to it and teaches it to others.” [Bukhari and Muslim]
Allah (Subhaanahu wa Ta’aala) has mentioned in the Qur’an some of those whom He has granted the ‘Hikmah’ and most of them are the Prophets.
Allah (Subhaanahu wa Ta’aala) conferred His Favor upon Prophet Muhammad (Salla-Allaahu alaihi wa sallam) and said:
وَأَنزَلَ اللّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللّهِ عَلَيْكَ عَظِيماً
“Allah has sent down to you the Book and Al-‘Hikmah (Islamic Law, knowledge, etc.) and taught you that which you knew not. And ever great is the Grace of Allah unto you (O Muhammad ).” (An-Nisa’ 4:113)
Allah (Subhaanahu wa Ta’aala) also conferred His favor upon the family of Ibrahim (Abraham) (‘Alayhis-salaam) when He said:
فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكاً عَظِيماً
“Then We had already given the family of Abraham the Book and Al-Hikmah (the Sunnah – Divine Inspiration to those Prophets) and conferred upon them a great kingdom.” (An-Nisa’ 4:54)
Also upon Jesus (‘Alayhis-salaam) :
وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالإِنجِيلَ
“And when I taught you writing, Al-Hikmah (the power of understanding), the Torah and the Gospel.” (Al-Ma’idah 5:110)
Also upon Luqman the righteous slave:
وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ
“And indeed we bestowed upon Luqman ‘Al-Hikmah’ (wisdom and religious understanding).” (Luqman 31:12)
Allah (Subhaanahu wa Ta’aala) knows best where to put or whom to give the Hikmah.
8 – Allah’s creation is perfect, there is no defect, crookedness or shortcoming in it.
Allah (Subhaanahu wa Ta’aala) said in Surat an-Naml:
صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ
“The Work of Allah, Who perfected all things. Verily! He is Well-Acquainted with what you do.” (An-Naml 27:88)
He (Subhaanahu wa Ta’aala) also said in Surat al-Mulk (67:3):
الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقاً مَّا تَرَى فِي خَلْقِ الرَّحْمَنِ مِن تَفَاوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ
” [He] Who has created the seven heavens one above another, you can see no fault in the creation of the Most Beneficent. Then look again: ‘Can you see any rifts?'”
Ibn Kathir (Rahimahullaah) said about the meaning of this verse:
“It (the creation) is done in a flawless manner, and these are connected with each other so as to form a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. Thus is the reason that Allah says, ‘Then look again. Can you see any rifts?’
Meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it? And if you continuously look, no matter how much you look, your sight will return to you Khasi’ (i.e. humiliated and despised), due to the inability to see any flaw or defect (in Allah’s creation), and worn out, meaning exhausted and broken down from feebleness due to the great amount of repeated looking without being able to detect any deficiency.” [Tafsir Ibn Kathir]
Al-Khattabi (Rahimahullaah) said: “Perfecting the creation refers to perfecting His disposal of affairs of His creation, because not all the creation is attributed with strength, such as the ant and moth, but their creation indicates the Ability and Existence of the Creator Who created the great creation such as the mountains, the heavens and the earth.
His Statement in Surat as-Sajdah (32:7) is:
الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ
“Who made everything He has created good.”
This does not refer to their beautiful outward appearance, because this meaning does not apply to the apes, swine, etc…, but the good creation refers to the perfect creation and bringing them out in the way or form that He willed, as He (Subhaanahu wa Ta’aala) said in Surat al-Furqan (25:2):
وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيراً
“He has created everything, and has measured it exactly according to its due measurement.”
9 – Allah (Subhaanahu wa Ta’aala) has created the creation for a great wisdom and noble purpose, which is to worship Him, when He (Subhaanahu Wa Ta’aala) said in Surat adh-Dhariyat (51:56-58):
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ ، مَا أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَا أُرِيدُ أَن يُطْعِمُونِ ، إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
“And I (Allah) created not the Jinns and men except they should worship Me (Alone). I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of Power, the Most Strong.”
He did not create them in vain as the disbelievers and atheists think.
Allah (Subhaanahu wa Ta’aala) said in Surat Saad (38:27):
وَمَا خَلَقْنَا السَّمَاء وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلاً ذَلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِنَ النَّارِ
“And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the Fire!”
10 – The dislike of nick-naming a person Abdul-‘Hakam.
Narrated Abu Hani bin Yazid that when he came with his people as a delegate to the Prophet (Salla-Allaahu alaihi wa sallam) , he (the Prophet Salla-Allaahu alaihi wa sallam) heard them calling him (Abu Hani) Abul-‘Hakam. The Prophet (Salla-Allaahu alaihi wa sallam) called me and said: “Verily, Allah is the ‘Hakam, to Him returns the judgment. Why are you called Abdul-‘Hakam?”
I said: “Whenever my people dispute or differ regarding any matter, they would come to me to judge between them.”
The Messenger of Allah (Salla-Allaahu alaihi wa sallam) said: “This is (a) very good (deed). Do you have a son?” I said: “I have Shuraih, Muslim and Abdullah.” The Prophet (Salla-Allaahu alaihi wa sallam) said: “Which one is the biggest?“ I said: “Shuraih.” The Prophet (Salla-Allaahu alaihi wa sallam) said: “Then you are Abu Shuraih.“” [Abu Dawoud, al-Baihaqi and An-Nisa’i]
Changing the name of the Companion indicates the dislike of nick-naming some one with this name.
Ibn al-Athir said: “The Prophet (Salla-Allaahu alaihi wa sallam) hated that anyone would share this Attribute with Allah.” [An-Nihayah 1/419]
Check out these related posts:
- Truthfulness (Part 5) : The Categories of As-Sidq (Truthfulness)
- Truthfulness (Part 4) : The Categories of As-Sidq (Truthfulness)
- Truthfulness (Part 3) : The Merits of Truthfulness
- Truthfulness (Part 2) : The Importance of Truthfulness
- ‘Truthfulness’ in the light of the Qur’an and the Sunnah (Part 1)
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