Ada jg nama auloh yg berarti tukang tipu akbar, hehehe...



>________________________________
> From: Sunny <[email protected]>
>To: [email protected] 
>Sent: Saturday, December 10, 2011 2:30 PM
>Subject: [proletar] The names of Allah
> 
>
>  
>http://www.dawn.com/2011/12/09/the-names-of-allah.html
>The names of Allah
>Nilofar Ahmed | Opinion | From the Newspaper (10 hours ago) TodayONE night the 
>Prophet (PBUH) was praying and supplicating in his house in Makkah with the 
>words, “Ya Allah! Ya Rehman!” Abu Jahal, his unbelieving neighbour, was 
>overjoyed on hearing this. 
>
>He ran to his friends and said that Muhammad (PBUH), who was preaching the 
>worship of the One God, was himself calling out to two Gods: Allah and Rehman.
>
>After this the verses in Surah Bani Israel were revealed: “Say, ‘Call out to 
>Allah or call out to Al Rehman, whichever name you call Him by, His are the 
>most Beautiful Names.”(17:110). According to a hadith, Allah has 99 al asma’ 
>al husna or, ‘the most beautiful names’, which represent His attributes 
>(Tirmizi).
>
>Allah, a combination of ‘Al’, meaning ‘the’ and ‘ilah’, meaning ‘deity’, is 
>the personal, proper name of the One God. This name combines in it all the 
>qualities of His attributes.
>
>‘Al Rehman’, meaning ‘the Most Merciful’ is one of the most frequently used of 
>His names. ‘Al Raheem’ means ‘the Ever Merciful’. It has the same root as ‘Al 
>Rehman’: ‘rahama’, meaning the womb — the seat of all love and mercy. These 
>names also seem to be God’s favourite names since they are used in the 
>formula, ‘bismillah hir Rehman nir Raheem’, which is recited before doing 
>anything from starting to read the Quran to eating food to going on a journey. 
>Besides, there is the Hadith Qudsi in which God says, ‘rahmati sabaqat 
>ghadabi’, meaning, “My mercy precedes My wrath.”
>
>When God decided to create Adam, He said to the angels: “I am going to appoint 
>a vicegerent on earth.” They replied: “Are You going to appoint one who will 
>destroy the peace and shed blood, although we glorify You, singing your 
>praises and sanctifying You?” He replied, “Indeed, I know that which you do 
>not know!” Then God gave Adam the knowledge of the names of everything and 
>asked the angels about the names of all the things.
>
>The angels said, “Glory be to You. We have no knowledge except what You have 
>taught us. Indeed, You are the Aleem (All-Knowing), the Hakim (All-Wise).” 
>Then He said, “Adam, give them the knowledge of the names.” When Adam had 
>informed them about the names, God said, “Did I not tell you that I am well 
>aware of the secrets of the heavens and the earth?”
>
>(2:30-33).
>
>The question arises as to what is meant by ‘the names’ which were taught to 
>Adam. One explanation is that the names signify knowledge. Human beings have 
>been given the capacity to acquire knowledge and to discover the secrets of 
>the universe.
>
>Another explanation is that they are ‘the 99 beautiful names of God’. His 
>qualities permeate the universe and all creation. To understand the universe, 
>one has to acquire knowledge of His attributes.
>
>Imam Ghazali writes in his treatise on the beautiful names, Al Maqsad al Asna 
>fi Sharh asma’Allah al Husna, that everyone understands the meaning of these 
>names, at many different levels, according to one’s capacity. Among God’s 
>creatures, the two extremes are occupied by the angels and the animals: the 
>angels are not subject to passion and anger, while the perception and action 
>of the animals is limited to these. Human beings are in between the two and, 
>even though their nature has a tendency to predominate, they desire to use 
>their free will to creatively combine the two and thus seek perfection.
>
>It is said that there are innumerable names and that every individual can add 
>to the list by virtue of his own experience of and with God. It is also said 
>that every name is a key to some of the treasures of God. There is a rich 
>tradition of reciting these names one by one or in special combinations for 
>various purposes, according to their spiritual effect. For example, ‘Ya 
>Salam’, meaning the ‘Flawless’ or the ‘Peaceful’ is often recited collectively 
>when someone is ill or in trouble.
>
>One can attempt to take one’s share of the attributes of God, according to 
>one’s capacity. If a person wants his share from the name ‘Al Rehman’, the 
>‘Most Merciful’, he should start practising this attribute by becoming more 
>merciful towards other creatures. On the other hand, if he practises its 
>remembrance and keeps reciting Ya Rehman, he will find that God will start 
>becoming more merciful towards him. So he will end up becoming merciful and at 
>the same time will enjoy the mercy of God.
>
>This creates a link between this attribute and the human soul, which develops 
>under its influence. The desire to move closer to God, Who is perfect and is 
>the Truth, also increases. Some of Allah’s names are also granted to the 
>Prophet in the Quran (9:128), such as ‘Aziz’, (‘Eminent’ or ‘Mighty’), ‘Rauf’, 
>(‘Affectionate’), ‘Hadi’ (Guide), and ‘Raheem’, (‘Merciful’), since his was 
>the being closest to God in the history of creation.
>
>According to the Sufis, the truth of God’s Essence, or ‘zaat’, cannot be 
>mastered. But one can try to acquire one’s share of His attributes and achieve 
>closeness, first to the angels and then to God, by reciting and practising 
>them.
>
>Those who progress to great heights can reach the stage when they become 
>masjud-i-malaik, or those to whom even the angels have to prostrate before, as 
>in the case of Adam. Since ultimate perfection is limited to the One and Only 
>God and other things can be perfect only in relation to Him, the quest for 
>acquiring and benefiting from some of the attributes of God is a quest for the 
>path to perfection.
>
>The writer is a scholar of the Quran, and writes on contemporary issues.
>
>[email protected]
>
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>
> 
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