The Noble Name Al-Kareem has been mentioned in the Qur’an three times.
Allaah (Subhana wa Ta’ala) said in Surat al-Mu’minun (23:116):
فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ
“So Exalted be Allaah, the True King, La ilaha illa Huwa (none has the right to be worshipped except Him), the Lord of the Supreme Throne.”
Allaah (Subhana wa Ta’ala) also said in Surat an-Naml (27:40):
وَمَنْ شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ
“And whoever is grateful, truly, his gratitude is for (the good of) his own self and whoever is ungrateful! My Lord is Rich (Free of all wants), Bountiful.”
In Surat al-Infitar (82:6), Allaah (‘Azza wa Jall) said:
يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ
“O Man! What has made you careless concerning your Lord, the Most Generous.”
The Name Al-Akram has been mentioned once in Surat al-Alaq (96:3):
اقْرَأْ وَرَبُّكَ الْأَكْرَمُ
“Read! And your Lord is the most Generous.”
The meaning of these Names:
Ibn Jarir said: “Al-Kareem, is from Whose Generosity are His Graces upon whoever is ungrateful for His blessings and uses them as means of committing sins.” [At-Tafsir 19/104]
Al-Haleemi said: “Al-Kareem means the Benefactor (beneficent). There is no doubt in the plentiful and abundant graces that Allaah bestows upon His slaves.” [Al-Minhaj 1/201]
Al-Qurtubi said, after mentioning three Attributes of Allaah (Subhana wa Ta’ala), that the Name Al-Kareem comprises the Most Generous, the Forgiver and the Mighty; He (Subhana wa Ta’ala) is attributed with being Generous with abundant good, Gracious, and He forgives and bestows upon His slave.
Allaah (Subhana wa Ta’ala) is Generous, always and forever. Being attributed with Nobility means He is free from all defects and attributing Him with all praises. Accordingly, this Name is considered to be a Name of the Essence of Allaah, because it is related to His Noble Essence and Noble Attributes. On the other hand, it can be a practical Name which means that out of His Generosity, He is Bountiful towards His slaves.
Accordingly, the difference between Al-Akram and Al-Kareem is, that Al-Akram is an Attribute for the Essence of Allaah, and Al-Kareem is the Attribute of the Action of Allaah.” [Al-Kitab al-Asna]
Ibn al-‘Arabi mentioned 16 statements as meanings for the Name Al-Kareem. Briefly stated they are as follows:
- He Who gives without taking something in return.
- He Who gives without a reason.
- He Who needs no means.
- He Who does not care to whom He gives, whether he be a believer or a Kafir, grateful or ungrateful.
- He Who rejoices when the provision He provided are accepted and the beneficiaries are being delightful with.
- He Who gives and praises, as He did with His Awliya’ (allies), endeared the faith to them and beautified it in their hearts, and has made disbelief, wickedness and disobedience hateful to them, and He (‘Azza wa Jall) then said
أُولَئِكَ هُمُ الرَّاشِدُونَ ، فَضْلًا مِنَ اللَّهِ وَنِعْمَةً وَاللَّهُ عَلِيمٌ حَكِيمٌ
“They are the rightly guided ones. (This is) a Grace from Allaah and His Favor and Allaah is All-Knowing, All-Wise.” (Al-Hujurat 49:7-8)
Al-Junaid heard a man reciting Surat Saad (38:44):
إِنَّا وَجَدْنَاهُ صَابِرًا نِعْمَ الْعَبْدُ
“How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us).”
So he said: “Subhan-Allaah (Glory be to Allaah)! He gives and He is the One Who praises.” i.e. He is the One Who bestowed the patience upon him, and He is the One Who praised him [Job (‘Alayhis-Salaam)] for it (the patience).”
- He Whose graces and provisions prevail (extended beyond what is sufficient) the needy and others.
- He Who gives who blames Him.
- He Who gives before one asks.
Allaah (Subhana wa Ta’ala) said in Surat Ibrahim (14:34):
وَآَتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا
“And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will you be able to count them.”
- He Who gives by hinting at (alludes to).
- He Who forgives and pardons if He straitens (makes a difficulty) upon His slave.
- He Who fulfills His promises when He promises.
- He Who raises to Himself all the needs, whether big or small.
- He Who does not reject who beseech Him, nor does He forsake who seeks refuge in Him and His protection.
- He Who does not blame.
- He Who does not punish (see more details in the impact of belief below).” [Al-Kitab Al-Asna]
Al-Khattabi said regarding the Name “Al-Akram”: “He is the Most Generous of all the generous ones, no one is comparable to Him or equivalent (to Him in His Generosity or Nobility).” [Sha’n ad-Du’aa]
Al-Qurtubi said: “Al-Akram comprises the intrinsic Attribute, while Al-Kareem comprises the practical Attribute.” [Al-Kitab al-Asna]
The impact of belief in these two Names:
1. Ibn al-‘Arabi explained the aforementioned statements in detail:
- Al-Kareem is the Bountiful, Whose bounty is abundant. Who is more Bountiful than Allaah due to the prevalence of His Ability and vast giving?
He (‘Azza wa Jall) said in Surat al-Hijr (15:21):
وَإِنْ مِنْ شَيْءٍ إِلَّا عِنْدَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَعْلُومٍ
“And there is not a thing, but with Us are the stores thereof. And We send it not down except in a known measure.”
b. And if we say that His goodness is continuous, then this in fact belongs only to Allaah, because everything will be cut off and stop except Allaah and His benevolence. His benevolence is continuous in this life and Hereafter.
c. If we say, He Whose good is easy and close for one to get what He has, then this is Allaah in reality. There is no veil between Him and His slave. He is Near to the one who invokes Him.
Allaah (‘Azza wa Jall) said in Surat al-Baqarah (2:186):
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي
“And when My slaves ask you concerning Me, then, I am indeed near. I respond to the invocation of the supplicant when he calls on Me. So let them obey Me and believe in Me.”
d. And if we say that Al-Kareem is the Noble One Who has great value (high status), then no one has a value in reality except Allaah (‘Azza wa Jall). All the creation belongs to Him. Everything is added to Him, because of Nobility and Honour. He honours everything, and the generosity of everyone who is generous is from his Generosity.
e. If we say Al-Kareem is the One Who is free of all defects and defaults, then He is Allaah, because He is sanctified from all defects and flaws. To Him belongs the perfection in all matters, in every state, contrary to the creation: if they were honoured from one side, they would be disgraced from the other side, as Allaah (Subhana wa Ta’ala) said in Surat at-Teen (95:4-5):
لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ ، ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ
“Verily, We created man of the best stature. Then We reduced him to the lowest of the low.”
f. If we say that Al-Kareem means the One Who honours, then there is no Mukrim (who honours) except Allaah. Whomever Allaah honours, he in fact will be honoured, and whomever Allaah disgraces, he indeed will be humiliated.
Allaah (‘Azza wa Jall) said in Surat al-Hajj (22:18):
وَمَنْ يُهِنِ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمٍ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ
“And whomever Allaah disgraces, none can honour him. Verily! Allaah does what He wills.”
g. If we say that Al-Kareem is the One Who does not expect a return, then He cannot be except Allaah Alone, because all the creation belongs to Him. He owns them, so whatever He gives or takes belongs to Him; also whatever every grantor gives or worker does, it is by His Ability and Will.
h. Al-Kareem is the One Who gives without a reason. Allaah is the One Who initiated (commenced) the creation with His Graces and bounty and ended their states with blessings. The blessings and the means are all from Him.
i. Al-Kareem is the One Who gives without means. The generous people are distinguished; there are those who give because of their (good) nature, some others give while considering the right of the beggar, while al-Baari (the Creator) gives without a means. He gives according to His Will, without mediation; as He (‘Azza wa Jall) said in Surat Ibrahim (14 :11):
وَلَكِنَّ اللَّهَ يَمُنُّ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ
“But Allaah bestows His grace to whomever He wills of His slaves.”
j. Al-Kareem is the One Who does not care to whom He gives. The creation is created with an inborn quality to love the one who has done good to them, and to hate who harms them. Allaah, Al-Baari, gives the disbelievers and the pious. He may particularize the Kaafir (disbeliever) in this Duniya (worldly life) with more grace, but the Hereafter is for the pious.
k. If we say Al-Kareem is the One Who shows or reminds the receiver of His Generosity, He, Al-Baari, is sanctified from this attribute.
l. Al-Kareem is the One Who gives the one who needs and the one who is not in need. He is the One Who gives and exceeds in giving more than one needs. He showers whoever is in need and whoever is not in need of this worldly life.
m. Al-Kareem is the One Who responds to the major needs as well as the small/minor needs.
Al-Qasheeri mentioned that Moses (‘Alayhis-Salaam) said in his invocation: “I need something and sometimes I feel ashamed to ask You and I ask others.” Allaah inspired to him: “O Moses! Don’t ask other than Me, ask Me even the salt for your dough and grass for your sheep.”
n. Al-Kareem is the One Who promises and fulfills His promise. Everyone (other than Allaah) may promise and he may fulfill his promise or give excuses not to fulfill his promise, while Al-Baari is ever fulfilling His promises, and that is because of the prevalence of His Ability and great kingdom. Nothing can prevent Him from fulfilling His promise.
o. Al-Kareem is the One Who does not forsake whoever seeks refuge in Him.
Seeking refuge in Him is by continuously observing His obedience and by performing good deeds. He (‘Azza wa Jall) informed us about Himself:
إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا
“We shall not suffer to be lost the reward of anyone who does his deeds in the most perfect manner.” (Al-Kahf 18:30)
p. Al-Kareem is the One Who exceeds in His favor when He grants even more than one wishes.
He granted the people of Paradise what they wished and even more than what they knew.
Al-Mughirah bin Shu’bah (Radia-Allaahu ‘anhu) said: ‘The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said, “Musa (Moses) (‘Alayhis-Salaam) asked his Rabb: ‘Who amongst the inhabitants of Jannah will be the lowest in rank?’ He (Subhana wa Ta’ala) said: ‘It will be a person who will be admitted into Jannah last, after the dwellers of Jannah have entered Jannah. It will be said to him: ‘Enter Jannah.’ But he will say: ‘O my Rabb! How should I enter while the people have settled in their abode and taken their shares?’ It will be said to him: ‘Will you be satisfied and pleased if you have a kingdom like that of a monarch of the world?’ He will say: ‘I will be content, my Rabb.’ Allaah will say: ‘For you is that, and like that and like that and like that and like that.’ He will say at the fifth time: ‘I am well-pleased, my Rabb.’ Allaah will say: ‘It is for you and ten times more like it. You will have whatever your soul desires and whatever your eyes could delight in.’ He will say: ‘I am well-pleased, my Rabb.’ Musa (‘Alayhis-Salaam) said: ‘Who will be of the highest rank in Jannah.’ Allaah said: ‘They are those whom I chose and I established their honour with My Own Hand. I attest with My Seal that they will be blessed with such bounties as no eye has seen, no ear has heard and no human mind has perceived.’” [Muslim]
It is reported by al-Bukhaari and Muslim that Allaah (Subhana wa Ta’ala) said: “I have prepared for My pious worshippers such things as no eye has ever seen, no ear has ever heard of, and nobody has ever even imagined of, all that is reserved, besides which all that you have seen, is nothing.” Abu Hurairah (Radia-Allaahu ‘anhu) added: “If you wish you can read: ‘No person knows what is kept hidden for them of joy as a reward for what they used to do.’”
The Prophet (Salla-Allaahu ‘alayhi wa sallam) wished and did not ask and Allaah gave him and fulfilled his wish, which was turning him to Qiblah (toward al-Masjid al-Haraam).
Allaah (‘Azza wa Jall) said in Surat al-Baqarah (2:144):
قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا
“Verily! We have seen the turning of your face towards the heaven. Surely, We shall turn you to a Qiblah that shall please you.”
2. Al-Kareem also is the One Who feels shy to turn his slave down when he asks Him.
The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Verily, Your Lord, the Blessed the Most High, is Modest and Kareem (Most Generous); feels shy from His slave when he raises his hands asking Him, to return them (his hands) empty.” [Ahmad, Abu Dawoud, at-Tirmidhi, Ibn Majah and Ibn Hibban]
3. Ibn al-Hassar said that Al-Kareem is the One Whose Goodness is abundant and Whose Essence is Most Noble and whose Attributes are Most Perfect and free of all defects and flaws. This is indicated in His Statement in Surat Maryam (19:65):
هَلْ تَعْلَمُ لَهُ سَمِيًّا
“Do you know of any who is similar to Him?”
Of course none is similar or co-equal or comparable to Him, and He has none as partner with Him.
لَيْسَ كَمِثْلِهِ شَيْءٌ
“There is nothing like unto Him.” (Ash-Shura 42:11)
And His Statement in Surat al-Isra’ (17:44):
وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ
“And there is not a thing but glorifies His Praises (free Him from all kinds of defects and faults).”
He is the One Whose Good is abundant, as the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “O Allaah, there is no good except Yours and no Ilah (deity deserves to be worshipped with love and exaltation) except You.” [Reported by Ahmad]
It is He Whose Grace and Bounty encompass all. Due to His Generosity, the disbelievers in Him have been given a respite (temporary delay) and His Bounties are being bestowed upon them continuously.
Out of His Generosity, He gave a respite to Iblees and left him to choose whatever he wants for himself and did not hasten the punishment for him. This is all from His Generosity.
Out of His Generosity is, that He conferred His Favor upon the Ulama’ (scholars) by teaching them some of His Knowledge, enlightening their hearts from His Light, whereas the Shaytan orders with miserliness with what does not belong to him nor will it remain. [Al-Kitab al-Asna]
4. Out of Allaah’s Generosity is His Forgiveness of sins, His Pardoning and exchanging the evil deeds with good deeds, as He (Subhana wa Ta’ala) said in Surat al-Furqan (25:70):
إِلَّا مَنْ تَابَ وَآَمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا
“Except those who repent and believe and do righteous deeds, for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful.”
Narrated Abu Dharr (Radia-Allaahu ‘anhu) that Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) said: “Indeed, I know about the last man who will be the last to enter Paradise and the last to come out from Hell-Fire. A man will be brought on the Day of Judgment and it will be said: ‘Present to him his minor sins and hide (remove) from him his major sins.’ It will be said to him: ‘You did such and such things on such and such day.’ He will answer in the affirmative, ‘Yes’, and he will not deny any of it, feeling afraid of his major sins to be presented to him. It will be said to him, ‘You will get for every sin a good deed.’ He will say, ‘O Lord! I did things which I do not see here.’”(the narrator said), “I saw the Messenger of Allaah laughing, such that his premolar teeth appeared.” [Muslim]
5. From His Generosity is what has been mentioned in the Qudsi Hadith: “Allaah ordered (the appointed angels over you) that the good and the bad deeds be written, and He then showed (the way) how (to write). If somebody intends to do good deed and he does not do it, then Allaah will write for him a full good deed (in his account with Him); and if he intends to do a good deed and actually did it, then Allaah will write for him (in his account) with Him (its reward equal) from ten to seven hundred times to many more times; and if somebody intended to do a bad deed and he does not do it, then Allaah will write a full good deed (in his account) with Him, and if he intends to do it (a bad deed) and actually did it, then Allaah will write one bad deed (in his account).” [Al-Bukhaari and Muslim]
Muslim added: “Allaah wiped it and no one will be perished/destroyed with Allaah except who deserves to be perished.”
Qadi ‘Eyad (Rahimahullaah) commented on the added statement by Muslim that it means, “his destruction has been determined and decided and the gates of guidance have been closed for him in spite of the broadness or vastness of Allaah’s Mercy and His Generosity. It is He Who changed the evil deed into good if the person left it and did not do it, and if he did it, it will be considered for him one evil deed (in his account); and if he did not do the good deed, it will be written for him one good deed and if he did it, he will be rewarded from ten to seven hundred times to many more times, so whoever is deprived of this vastness and missed this grace and his evil deeds overcame and exceeded his good deeds, then he is the real deprived loser, Allaah knows best.” [Sharh Muslim]
6. Out of His Generosity is to write the good deeds for the children who have not yet reached the puberty age or their like, and not write for them the evil deeds. The evidence for that is the Hadith reported on the authority of Ibn Abbas (Radia-Allaahu ‘anhu), that the Prophet (Salla-Allaahu ‘alayhi wa sallam) met some riders at Rawha’ and asked who they were. They replied that they were Muslims. They said: “Who are you?” He said: “I am the Messenger of Allaah.” A woman then lifted up a boy to him and said: “Would this child be credited for performing the Hajj?” The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “Yes, and you will be rewarded, too.” [Muslim]
Ibn Hibban reported the aforementioned Hadith in his Sahih after mentioning the Hadith, “The pen is lifted (from writing) from three: the sleeping person until he wakes up, the young until he reaches the puberty age and the insane until he becomes the sane,” and he said: “The Pen is lifted from only writing evil upon these three kinds of people, but not the good.” [Sahih Ibn Hibban]
7. Whoever would like to be the most honourable amongst people in the sight of Allaah, let him fear Allaah (Subhana wa Ta’ala) and keep his duty towards Him. Allaah (Subhana wa Ta’ala) said in Surat al-Hujurat (49:13):
إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ
“Verily, the most honorable of you in the sight of Allaah is that (believer) who has Taqwa [i.e. a pious and righteous person who fears Allaah much (abstains from all kinds of sins and evil deeds which He has forbidden), and loves Allaah much (performs all kinds of good deeds which He has ordained)].”
Narrated Abu Hurairah (Radia-Allaahu ‘anhu): ‘The people said, “O Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam)! Who is the most honourable amongst the people (with Allaah)?” He (Salla-Allaahu ‘alayhi wa sallam) said: “The most righteous amongst them.” They said, “We do not ask you about these.” He said, “Then Yusuf (Joseph), Allaah’s Prophet, the son of Allaah’s Prophet, the son of Allaah’s Khalil [i.e. Ibrahim (‘Alayhis-Salaam)].” They said, “We do not want to ask about this.” He (Salla-Allaahu ‘alayhi wa sallam) said: “Then it will be the caliber of the Arabs. Those who were the best in the pre-Islamic period of Ignorance will be the best in Islam, provided they comprehend the religious knowledge.” [Al-Bukhari]
One of the greatest means of attaining honour with Allaah (‘Azza wa Jall) is the Taqwa of Him [i.e. being righteous, fearing Him and keeping the duty towards Him]. Therefore, the Messengers were most honourable amongst the creation, and that is because of their obedience (peace be upon them all).
This is the real honour, which will remain for its people in the Hereafter till they enter the abode of honour [i.e. Paradise].
However, what the disbelievers and the wicked enjoy of honour, fame and elevated rank among their people and tribes is a void and perishable honour; it will turn into disgrace and a painful torment on the Day of Judgment.
Allaah (‘Azza wa Jall) said in Surat ad-Dukhan (44:47-49):
خُذُوهُ فَاعْتِلُوهُ إِلَى سَوَاءِ الْجَحِيمِ ، ثُمَّ صُبُّوا فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيمِ ، ذُقْ إِنَّكَ أَنْتَ الْعَزِيزُ الْكَرِيمُ
“(It will be said), ‘Seize him and drag him into the midst of Blazing Fire, then pour over his head the Torment of boiling water. Taste you (this)! Verily, you are the honoured, the noble!”
At-Tabari (Rahimahullaah) said: “If one asked, how it will be said to the one who is disgraced with the torment that is mentioned, ‘Taste you (this)! Verily, you are the honoured, the noble!’? This is a rebuke with what he attributed himself with in this life, so in the Hereafter he is taunted with these words in Hell as a reminder and additional torment. Taste today the disgrace, let your might and what you claimed of honour prevent this torment from you.” [Jamie’ al-Bayan]
8. Allaah (Subhana wa Ta’ala) called His Book “Kareem” as in Surat al-Waqi’ah (56:77):
إِنَّهُ لَقُرْآَنٌ كَرِيمٌ
“That (this) is indeed an honourable recital (the Noble Qur’an).”
Al-Qurtubi said: “Allaah (Subhana wa Ta’ala) swore with the setting or the mansions, etc. of the stars (they traverse), that this is indeed a Noble and honourable Qur’an. It is not magic nor fortunetelling, nor it is a forged recital, rather it is an honourable recital. Allaah (‘Azza wa Jall) made it a miracle for His Prophet Muhammad (Subhana wa Ta’ala). It is honoured by the believers because it is the Word of their Lord, a healing for the sicknesses and diseases of the breasts and honourable in the sight of the people of the heaven, because it is a Revelation and Inspiration from their Lord.
It is said that the meaning of “Kareem” (as regards the Qur’an) is, not created; and it is also called “Kareem” because it consists of noble characters and high morals and matters. It is also called “Kareem” because it honours its memorizer and magnifies its recitor.
9. Allaah (Subhana wa Ta’ala) called the provision that He has prepared for His Prophets and Awliya’ (Allies) with “Rizq Kareem” (i.e. generous provision) as He (Subhana wa Ta’ala) said in Surat al-Anfal (8:4):
لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
“For them are grades of dignity with their Lord, and forgiveness and a generous (noble) provision (Paradise).”
Allaah (Subhana wa Ta’ala) said in Surat an-Nisa’ (4:31):
إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلًا كَرِيمًا
“If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).”
Ibn Jarir said: “The Noble Entrance is the good, pleasant and noble entrance which is free of defects and defaults and that is by removing the sadness, anxieties, troubles and tiredness from the life of those who are entering it, therefore Allaah called it Kareem, i.e. noble.” [At-Tafseer 5/30]
When Musa (‘Alayhis-Salaam) asked his Lord about the people of the highest rank in Paradise, Allaah (Subhana wa Ta’ala) said: “They are those whom I chose and I established their honour with My own Hand. Those whose status will be sealed (attested) by Me that they will be blessed with such bounties as no eye has seen, no ear has heard and no human mind has perceived.” [Muslim]
The meaning of “I established their honour with My own Hand,” is ‘I have chosen them and loved them (by protecting, supporting, etc…) them such that no change will touch their honour.’ [Sharh Muslim]
This indicates Allaah’s unbounded Mercy, Bounty and Generosity upon His slaves in Paradise although they do not deserve all that.
 He is not Ibn ‘Arabi, the Soofi, he is Ibn al-‘Arabi, the scholar from Ahl As-Sunnah wal-Jama’ah
📚 An-Nahj al-Asma Fii Sharh Asma Allaahu al-Husna by Shaikh Muhammad an-Najdi
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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