Surah Taha (Chapter 20)

It comprises one hundred and thirty-five verses.

[20:1] Tā Hā.

[20:2] We have not sent down the Qur'an to you (O Muhammad) to cause you distress,

[20:3] Except as a reminder for those who fear (Allah),

[20:4] A revelation sent down from Him Who created the earth and the high heavens,

[20:5] The Most Merciful (Ar-Raḥmān), Who is established over the Throne (Al-'Arsh).

[20:6] To Him belongs whatever is in the heavens and whatever is on the earth, and whatever is between them, and whatever lies beneath the soil.

[20:7] And if you speak aloud (your supplication or recitation), then indeed, He knows the secret and what is even more hidden.

[20:8] Allah! There is no god but He; to Him belong the Best Names (Al-Asmā' al-Ḥusnā).

Tā-Hā (Verses 1-8)

Sūrat Tā-Hā

Know that regarding the phrase {Tā-Hā}, there are two issues:

• Abū ‘Amr recited it with fatḥ (a) on the Tāʼ and kasr (i) on the Hāʼ (Ṭāhā).
• The people of Medina recited it with a sound between fatḥ and kasr.
• Ibn Kathīr and Ibn ‘Āmir recited it with fatḥ on the Tāʼ.
• Ḥamzah and al-Kisāʼī recited it with kasr on both the Tāʼ and the Hāʼ (Ṭīhī).
• Al-Zajjāj mentioned that Ṭāhā was also read with fatḥ on the Tāʼ and sukūn (no vowel) on the Hāʼ. All of these are valid linguistic variations.
• Al-Zajjāj explained the variations: those who use fatḥ on both do so because the letter preceding the alif (if it were there) is open. Those who use kasr on both tend toward imālah (inclining the vowel toward kasr) because the letter is inherently short (maqṣūr), and short letters often lean toward kasr.

There are two main opinions among the exegetes:

1. It is composed of disconnected letters (Ḥurūf al-Tahajjī). (This has been discussed previously at the beginning of Sūrat al-Baqarah.)
   • Additional interpretations cited here:
     • Al-Tha‘labī: Tāʼ refers to the tree of Ṭūbā (Paradise), and Hāʼ refers to al-Hāwiyah (Hellfire), implying an oath by Paradise and Hell.
     • Ja‘far al-Ṣādiq (AS): Tāʼ is the Purity of the Ahl al-Bayt, and Hāʼ is their Guidance.
     • Interpretation 3: O Provider of hope for intercession for the Ummah, and O Guide of creation to the true religion.
     • Sa‘īd ibn Jubayr: It is the opening of His good, pure, and guiding name.
     • Interpretation 5: Tāʼ from Ṭahārah (Purity) and Hāʼ from Hidāyah (Guidance)—meaning: O Pure from sins, and O Guide to the Knower of the Unseen.
     • Interpretation 6: Tāʼ is Nine (in calculation) and Hāʼ is Five, totaling fourteen, meaning: O Full Moon (referring to the Prophet's beauty). (The text notes that such interpretations should not be relied upon.)

2. It is a meaningful word. On this view, there are two sub-opinions:
   • Meaning: "O Man" (Yā Rajul). This is narrated from Ibn ‘Abbās, al-Ḥasan, Mujāhid, Sa‘īd ibn Jubayr, Qatādah, ‘Ikrimah, and al-Kalbī.
     • Sa‘īd ibn Jubayr said it is in the language of the Nabataeans.
     • Qatādah said it is in the Syriac language.
     • ‘Ikrimah said it is in the Abyssinian language.
     • Al-Kalbī said it is in the language of the ‘Akk tribe, citing a poet:

       Indeed, foolishness, Tāhā, is in your dispositions; May God not sanctify the souls of the accursed.

     • Objections to this view:
       • If it means "O man," it should only be valid in Arabic, as the Qur’an was revealed in Arabic. It is possible the Arabic language shared this word, but otherwise, this meaning is invalid.
       • Al-Kashshāf’s view: If it means "O man" in the language of ‘Akk, perhaps they transformed Yā Hādhā (O this one), changing the Yāʼ to Tāʼ (Ṭā) and abbreviating Hādhā to Hā (Ṭāhā).
       • Counter-objection: If so, it should be written with four letters (Ṭā Hā).
   • Meaning related to the Prophet's standing in prayer: The Prophet (PBUH) used to stand on one foot during his night prayer (Tahajjud), and he was commanded to tread the earth with both feet. The original word might have been Ṭaʼ (tread), and the hamza was changed to Hāʼ (as in hayyāka for iyyāka or harraqtu for araqtu). Alternatively, it could derive from waṭ’a (to tread), making the original Ṭaʼ (O man), with the Hāʼ added for the pause. (Both these explanations are attributed to Al-Zajjāj.)

Regarding the verse: {We have not sent down the Book to you to be distressed} (2-3)

• Al-Kashshāf noted: If Ṭā-Hā is treated as a recitation of the letters, then {We have not sent down...} is a new sentence (a nominal sentence where the Qur’ān is the mubtada’ [subject] and the following clause is the khabar [predicate], or it is an oath, and the following is the answer).

• It has been recited as: {We have not sent down the Book to you to be distressed} (mā nuzzila).

1. Rebuttal to the Quraysh: Al-Mughīrah ibn ‘Abd Allāh, Al-Walīd ibn Al-Mughīrah, Muṭ‘im ibn ‘Adī, and Al-Naḍr ibn Al-Ḥārith told the Prophet (PBUH) that he was distressed by abandoning his fathers' religion. The Prophet replied, "Rather, I have been sent as a mercy to the worlds." They insisted, "Rather, you are distressed." So, God revealed this verse to refute them and clarify that the religion of Islam is peace (salām), and the Qur’an leads to all success and happiness, while disbelief is sheer misery.
2. The Prophet's Excessive Worship: The Prophet (PBUH) prayed at night until his feet swelled. Gabriel (AS) told him, "Preserve yourself, for you have a right over yourself." Meaning: We did not send the Book down for you to destroy yourself with arduous worship; you were sent with the easy, pure monotheism (Ḥanīfiyyah Samḥah). It is also narrated that he tied his chest with a rope so he wouldn't sleep, or stood on one leg, or stayed up all night.
   • Al-Qāḍī’s objection: This view is weak because if the Prophet did any of that, it must have been by God's command, which is a form of happiness, so God would not forbid it.
3. Sorrow over Disbelief: It might mean: Do not distress or torment yourself with grief over the disbelief of these people. We sent the Book down only for you to give a reminder. Whoever believes and does right, it is for his own soul; whoever disbelieves, do not let his disbelief grieve you; your duty is only to convey the message (similar to {Perhaps you would kill yourself over their footsteps} [Al-Kahf: 6]).
4. Absolution from their Sins: Meaning: You will not be blamed for their disbelief (similar to {You are not over them a guardian} [Al-Ghāshiyah: 22]).
5. Context of Early Revelation: This Sūrah was revealed early in Mecca when the Prophet (PBUH) was oppressed by his enemies. God was telling him that this state would not last; his cause would prevail, and his status would become honored, not that the Qur’an was sent for him to remain miserable among them.

Regarding the verse: {Except as a reminder for those who fear [God]} (4)

1. It is an exceptionally disconnected particle (istithnā’ munqaṭi‘), meaning "but" or "however."
2. The meaning is: We did not send the Qur’an down for you to bear the burdens of conveying the message except for it to be a reminder (similar to: We did not speak to you harshly except for others to take heed).

• The reminder is specifically mentioned for those who fear (man yakhshā) because they are the ones who benefit from it, even though the reminder is general for everyone (similar to {Guidance for the pious} [Al-Baqarah: 2]).

• The Prophet (PBUH) used to honor them with the Qur’an and its clear exposition. Thus, "those who fear" includes the Prophet (PBUH) himself, as he was the foremost in fearing God and benefiting from the Qur’an.

Regarding the verse: {A revelation sent down from the One Who created the earth and the high heavens} (5)

1. It is an adverbial accusative (maf‘ūl bihi) governed by an implied verb: Nuzzila tanzīlan (It was sent down as a revelation) from the One Who created...
2. It is governed by We sent down (Anzalnā), meaning: We sent it down as a reminder (tanzīlan).
3. It is in the accusative case as an expression of praise and specification (madḥ and ikhtiṣāṣ).
4. It is governed by those who fear (yakhshā) as its direct object: God sent it down as a reminder for those who fear, a revelation (tanzīl) from God. (This is considered a good meaning with clear grammar.)
   • It was also read in the nominative case (Tanzīlu) as the predicate of an implied subject.

This shift (from Anzalnā to Khalaqa) serves several purposes:

1. These attributes (creating the earth and heavens) can only be mentioned in the third person.
2. First, God attributed the sending down to the singular pronoun (We), magnifying the act by ascribing it to the obeyed One. Then, He shifts to the third person to specify the attributes of majesty and glorification, doubling the grandeur from two angles.
3. It is possible that Anzalnā is a narration of the speech of Gabriel (AS) and the angels descending with him.

• God magnified the status of the Qur’an by attributing its revelation to the One Who created the earth and the high heavens. This is because magnifying God is demonstrated by magnifying His creation and His favors. The Qur’an is magnified to encourage contemplation of its meanings and truths, as is customary when magnifying a message by magnifying the status of the sender to bring the recipient closer to compliance.

• The description of the heavens as ‘Ula (high/lofty) indicates the immense power of the Creator who fashioned them in their height, which is far beyond reach.

Regarding the verse: {The Most Merciful, established Himself above the Throne} (5)

• It has been read in the genitive case (al-Raḥmāni) as an adjective describing Man Khalaqa (The One Who created).
• The nominative reading (al-Raḥmānu) is better, either as an expression of praise (meaning: He is the Most Merciful) or as a new subject, with the lām referring back to Man Khalaqa.
  • If al-Raḥmān is genitive, the clause {established Himself above the Throne} is the predicate of an implied subject.
  • If al-Raḥmān is nominative, the clause can be the predicate of an implied subject, or it can be the second predicate alongside al-Raḥmān for the implied subject.

The anthropomorphists rely on this verse to claim their object of worship is seated upon the Throne. This is refuted by intellect and transmission for several reasons:

1. God existed when there was no Throne or space. When He created creation, He did not need a location and remains independent of it. He is in the same state He has always been, unless one claims a Throne existed with God eternally.
2. Whoever sits on a Throne must have parts occupying different areas (right vs. left), meaning they are composite, requiring a composer, which is impossible.
3. A sitter must either be capable of movement or not. If capable, He is subject to change (motion/stillness) and thus created. If incapable, He is like something tied down, or worse, as even the paralyzed can move their head if they wish, which is impossible for their deity.
4. Their deity must either occupy all space or a specific space. If all space, He occupies filth and impurity, which no rational person claims. If a specific space, He requires a determiner to specify that location, making Him needy, which is impossible for God.
5. The verse {There is nothing like unto Him} (Ash-Shūrā: 11) negates similarity in all aspects, evidenced by the validity of exceptions (e.g., "Nothing is like Him except in sitting"). If He were sitting, someone similar in sitting would exist, invalidating the verse.
6. The verse {And the bearers of the Throne of your Lord above them, that Day, eight} (Al-Ḥāqqah: 17) shows angels carry the Throne. If the Throne is the place of worship, then the angels carry the Creator/Worshipped, which is illogical; creation preserves the created, not the reverse.
7. If being located in a place were permissible for a deity, how could we deny the divinity of the sun and moon? Our proof against their divinity is their motion and stillness, which implies they are created. If this proof is invalidated, we lose the basis to refute the divinity of the sun and moon.
8. The world is a sphere. The direction "above" for us is "below" for people on the opposite side of the Earth, and vice versa. If the worshipped is confined to a direction, that direction is "above" for some and "below" for others. By consensus, it is impermissible to say the worshipped is below all things.
9. The Ummah agrees that {Say, "He is Allah, [who is] One"} (Al-Ikhlāṣ: 1) is a clear text (muḥkam), not ambiguous (mutashābih). If God were confined to a place, the side facing His right would differ from the side facing His left, meaning He would be composite and divisible, thus not Aḥad (One), invalidating the verse.
10. Abraham (AS) said, {I do not love those that set} (Al-An‘ām: 76). If the worshipped were a body, it would always be setting/absent, falling under this prohibition. Thus, settling upon God is impossible.

Conclusion on Istiwā’ (Establishing Himself):

People have two views:

1. Refusal to interpret (Tafwīḍ): We state definitively that God is transcendent beyond place and direction, and we leave the interpretation of the verse aside. (Imam Ahmad’s companions are reported to have interpreted three Aḥādīth this way, e.g., the Black Stone is the right hand of God on Earth.)
   • This view is weak for two reasons:
     • If one definitively states God is transcendent beyond place, they have already interpreted Istiwā’ as not meaning physical sitting.
     • If one remains doubtful about God's transcendence, they are ignorant of God. Unless they claim they are certain God does not mean what the literal text implies but mean something else they cannot specify—this is closer but still weak. Since God addressed us in Arabic, the word must mean its Arabic definition. Since Istiwā’ in Arabic means settling/mastery, and settling is impossible, it must mean mastery (Istīlā’), otherwise, the word is rendered meaningless, which is impermissible.
2. Interpretation (Ta’wīl): This is necessitated by the conflict between the definitive rational proof (negating location) and the apparent meaning of the text (implying location). We cannot accept both, reject both, prioritize transmission over reason (which is impossible as reason establishes transmission), or prioritize reason and interpret the transmission. The only valid path is to affirm reason and interpret the transmission.

*Interpretation of Istiwā’ as Mastery (Istīlā’):*

Some scholars say Istiwā’ means Mastery (Istīlā’), citing poetry:

Bishr has mastered Iraq, Without a sword or flowing blood.

• *Objections to Istīlā’:*
  1. Mastery implies achieving dominance after incapacity, which is impossible for God.
  2. Mastery implies a rival existed and the mastered object existed prior, which is impossible as the Throne was created by Him.
  3. Mastery applies to all creation, so specifying the Throne is pointless.
• The Reply: If we interpret Mastery as Power/Capability (Iqtidaar), these objections vanish.
  • Al-Kashshāf’s view: Since establishing oneself on the Throne (the seat of kingship) implies kingship, they used it as a metaphor for Kingship (Mulk). They say "So-and-so established himself over the city" meaning he ruled it, even if he never sat on the throne. This is because it is a stronger indication of kingship than simply saying "he ruled." This is like saying "So-and-so's hand is open" (meaning generous) or "his hand is tied" (meaning stingy), without implying physical hands. This is supported by {The Jews say, "The hand of Allah is chained up," chained are their hands... but His two hands are spread out} (Al-Mā’idah: 64).
  • My (Al-Rāzī’s) Critique: If we open this door, we invite the interpretations of the Bāṭiniyyah (esotericists), who claim {Take off your sandals} (Tā-Hā: 12) means total immersion in service without imagining the physical act, or that {O fire, be cool and safe upon Abraham} (Al-Anbiyā’: 69) means saving Abraham from the tyrant without any actual fire or address. The rule is that every word in the Qur’an must be taken literally unless definitive rational proof forces a deviation.

Regarding the verse: {To Him belongs whatever is in the heavens and whatever is on the earth and whatever is between them and whatever is under the soil} (6)

• After establishing God’s Kingship through {The Most Merciful, established Himself above the Throne}, which requires Power and Knowledge, God immediately follows with Power (this verse) and then Knowledge.
• Power: He owns these four categories: what is in the heavens (angels, stars, etc.), what is on earth (minerals, metals), what is between them (the air), and what is under the soil (al-Tharā).
  • If al-Tharā means the final surface of the world, what is beneath it? Tharā linguistically means moist soil. It is possible something is beneath it (the ox, the whale, the rock, the sea, or the air, according to different narrations).

Regarding the verse: {And if you speak aloud—indeed, He knows the secret and what is more hidden} (7)

1. Emphasis: Akhfā is an intensive form of exaggeration. God divided things into three: the loud (Jahr), the secret (Sirr), and the more hidden (Akhfā).
   • Jahr is the spoken word, which may be partially concealed in the self.
   • Sirr and Akhfā might refer to what is not spoken. God knows the secret that cannot be heard and what is more hidden than that, so how could He not know the loud speech?
   • The purpose is to deter the accountable from hidden or apparent evil deeds and encourage apparent or hidden good deeds.
   • Under this view, Sirr is what one resolves internally, and Akhfā is what has not yet reached the level of resolution, or what is merely a passing thought not yet resolved.
   • Akhfā could also refer to future matters from God that have not yet manifested, though the former interpretation (related to accountability) is stronger.
2. Action vs. State: Akhfā is an action (verb), meaning God knows the secrets of His servants, and He has hidden from them what He knows (similar to {He knows what is before them and what will be behind them, and they encompass not a thing of His knowledge except for what He wills} [Al-Baqarah: 255]).

• If you speak aloud (in remembrance or prayer), know that He is independent of your loud speech. Alternatively, it is a prohibition against speaking loudly (as in {And remember your Lord within yourself...} [Al-A‘rāf: 205]), or a teaching that loud speech is not for God’s hearing but for another purpose.

• God is eternally knowledgeable of all knowables with one unchanging knowledge, which is essential to His Essence.
• Humans share only the first sixth (a fraction) of knowledge. This sixth is further divided: five and a half parts belong to God, and one part belongs to all creation (angels, prophets, animals, etc.).
• The portion you possess is less than an assembled atom. Yet, with this atom, you know the secrets of His Divinity, necessary, possible, and impossible attributes. If you know these secrets with this tiny portion, how much more does He know with five and a half parts?
• In reality, the entire measure belongs to Him, as whatever you learned, you learned through His teaching ({He sent it down with His knowledge} [An-Nisā’: 166]).
• Analogy: Sunlight illuminates the world, but nothing is diminished from the sun’s light. Similarly, God’s knowledge encompasses the secret and the more hidden.
• Example of Creation: The way trees absorb nourishment through roots embedded in the earth, spreading through veins in the leaves for strength, shows that nothing, not even the weight of an atom in the heavens or earth, escapes His knowledge.

Regarding the verse: {Allah! There is no deity except Him. To Him belong the best names} (8)

This verse has two main sections: Monotheism (Tawḥīd) and God’s Names.

The proofs for Tawḥīd will come later (in the commentary on {If there were therein deities other than Allah, there would have been ruin} [Al-Anbiyā’: 22]). Here, it is mentioned to show that the One possessing the Power and Knowledge described above is unique and alone deserves worship.

Research Point 1: Levels of Tawḥīd

1. Affirmation by the tongue.
2. Belief in the heart.
3. Confirmation of that belief by proof (Hujjah).
4. The servant becoming submerged in the ocean of Tawḥīd, where nothing crosses the mind except recognition of the One, the Eternal.

• Affirmation by the tongue without heart belief is hypocrisy.
• If heart belief exists without verbal affirmation:
  • Case 1: If one recognized God and died before being able to utter the testimony, their faith is complete, as they fulfilled their obligation and were incapable of speech.
  • Case 2: If one recognized God, had time to speak the testimony, but refrained. Al-Ghazālī suggests the tongue is the heart's translator; if the heart's purpose is achieved, refraining is like refraining from prayer/Zakat, which is impossible for a believer (since the Prophet said, "Whoever has an atom's weight of faith will exit the Fire"). Others say faith is a legal matter, and refraining from the testimony constitutes disbelief.
  • Case 3: One affirms by tongue and believes in heart without proof (a Muqallid—follower); the validity of their faith is debated.
• The Third Level (Proof): Established in the commentary on {If there were therein deities other than Allah...} using rational and transmitted proofs.
• The Fourth Level (Fana’): True recognition begins with separation, negation, abandonment, and rejection of all attributes belonging to the Truth (God) by the sincere seeker, leading to awareness of the One, the Mighty.

Research Point 2: Narrations concerning Lā Ilāha Illā Allāh

1. The Prophet (PBUH) said: "The best Dhikr (remembrance) is Lā Ilāha Illā Allāh, and the best Du‘ā’ (supplication) is Astaghfirullāh."
2. God created an angel before the heavens and earth, who constantly proclaims, "I testify that there is no god but Allah," without pausing or finishing, until the Day of Resurrection.
3. Anas ibn Mālik narrated that the Prophet (PBUH) kept interceding until he asked about those who say Lā Ilāha Illā Allāh. God replied: "This is not for you or anyone else. By My Might and Majesty, I will not leave anyone in the Fire who said Lā Ilāha Illā Allāh."
4. Sufyān al-Thawrī asked Ja‘far ibn Muḥammad about Ḥā-Mīm-‘Ayn-Sīn-Qāf: Ḥā’ is His Judgment, Mīm is His Dominion, ‘Ayn is His Greatness, Sīn is His Glory, Qāf is His Power. God says: By My judgment, dominion, greatness, glory, and power, I will not punish with fire anyone who says Lā Ilāha Illā Allāh, Muḥammadun Rasūlullāh.
5. ‘Umar narrated that the Prophet (PBUH) said: Whoever stands in the marketplace and says, "There is no god but Allah, alone, without partner; to Him belongs the dominion and praise; He gives life and causes death, and He is ever-living and does not die; in His hand is all good, and He is over all things competent," God writes for him a million good deeds, erases a million bad deeds, and builds him a house in Paradise.

Research Point 3: Subtle Points (Nukat)

1. Those who say Lā Ilāha Illā Allāh must possess four things: Affirmation, Glorification, Sweetness, and Freedom. Whoever lacks affirmation is a hypocrite; whoever lacks glorification is an innovator; whoever lacks sweetness is a show-off; whoever lacks freedom is a sinner.
2. The verse {Have you not seen how Allah sets forth a parable? A good word is like a good tree} (Ibrāhīm: 24) refers to Lā Ilāha Illā Allāh. (Several other verses are cited to show that Lā Ilāha Illā Allāh is the essence of truth, steadfastness, and the message of the Messengers.)
3. Moses (AS) asked God to teach him something to remember Him by. God said: Say Lā Ilāha Illā Allāh. Moses asked if all His servants say it. God replied: "If the seven heavens and all therein were placed on one scale, and Lā Ilāha Illā Allāh on the other, the latter would outweigh them."

Research Point 4: Grammar of Lā Ilāha Illā Allāh

• The particle Lā enters the essence (Māhiyyah), negating the essence. When the essence is negated, all its instances are negated.
• Allāh is a proper name for the specific Essence. If it were a name for a concept, it would be susceptible to plurality, making the phrase ineffective for Tawḥīd.
• Lā is built upon the noun following it (like lā rajula fī al-dār—no man is in the house), due to the strong connection between the negation particle and what follows, making them seem like one word. The fatḥ (vowel) is used to reconcile the need for inflection (due to the meaning) and the need for building (due to the strong connection).
• The predicate is omitted: The original meaning is "There is no god in existence," which implies that existence (Wujūd) is something added to the essence (Māhiyyah).

Research Point 5: Order of Negation and Affirmation

• Some ask why negation (Salb) precedes affirmation (Thubūt), as negation requires a prior affirmation to be meaningful.
• Answer: Because this negation is a confirmation of the affirmation, it is prioritized.

Research Point 1: The Status of Humanity relative to God’s Names

• The Prophet (PBUH) said on the Day of Resurrection: "I established a lineage for you, and you established lineages for yourselves. I established the most noble among you as the most pious, but you established the most noble as the wealthiest. Today, I raise My lineage and lower yours. Where are the pious ones who have no fear or grief?"
• Things are divided into three categories:
  1. Perfect, admitting no deficiency: God (by necessary existence). Next are the angels, whose perfection is their obedience ({They do not disobey Allah in what He commands them} [Al-Taḥrīm: 6]).
  2. Deficient, admitting no perfection: Inanimate objects, plants, and animals.
  3. Accepting both: Humans, who can ascend (to {a seat of truth with a powerful King} [Al-Qamar: 55]) or descend ({Then We return him to the lowest of the low} [Al-Tīn: 5]).
• Since humans are not perfect by nature, they cannot attain perfection unless they relate to the inherently Perfect One. This relation (Nisbah) is either transient (health, wealth, beauty) or eternal.
• The eternal relation is servitude to God (‘Ubūdiyyah). Just as His Divinity cannot cease, your servitude cannot cease.
• Since people boast about transient relations (tribe, city), it is more fitting to boast about the eternal relation to God and His attributes. This is why God said: {And to Allah belong the best names, so invoke Him by them} (Al-A‘rāf: 180).

Research Point 2: Classification of God’s Names

A name is applied to the Essence either based on:

1. Its Essence itself: Whether God has a specific name for His Essence is debated, depending on whether His Essence is knowable to humans. If unknowable, a specific name pointing to it is impossible.
2. Parts of its Essence: Impossible, as God has no parts; anything composite is possible, not necessary.
3. Attributes external to its Essence: These attributes can be affirmative, relative, negative, or combinations thereof. Since possible relations and negations are infinite, God may have infinite distinct names.

Research Point 3: The Number of Names

It is said God has 4,000 names: 1,000 known only to God; 1,000 known to God and the angels; 1,000 known to God, angels, and prophets. The final 1,000 are known to the believers: 300 in the Torah, 300 in the Gospel, 300 in the Psalms, and 100 in the Qur’an (99 apparent, one hidden). Whoever enumerates them enters Paradise.

Research Point 4: Names in the Qur’an

• Some names, like Jā‘il (Maker), Fāliq (Splitter), or Khāliq (Creator), are not praise in isolation but become praise when combined (e.g., {Splitter of the dawn, and He made the night a repose} [Al-An‘ām: 96]).
• Some names become more eloquent when paired (e.g., Ḥayy [Living] becomes more eloquent as al-Ḥayy al-Qayyūm [The Ever-Living, the Self-Subsisting]).
• Some praise names cannot stand alone (e.g., Dalīl [Guide] or Kāshif [Remover]), but become permissible when qualified (e.g., O Guide of the bewildered).
• Others are praise names, whether singular or paired (e.g., al-Raḥmān al-Raḥīm).

Research Point 5: Best Pairings

Some names are best when paired, such as al-Awwal, al-Ākhir, al-Mubdi’, al-Mu‘īd, al-Ẓāhir, al-Bāṭin. Example: Christ’s supplication: {If You should punish them - indeed, they are Your servants; but if You forgive them - indeed, it is You who is the Exalted in Might, the Wise} (Al-Mā’idah: 118). (Other points were covered in the commentary on Bismillāh.)

Research Point 6: Subtle Points (Nukat)

1. Bishr al-Ḥāfī found a piece of paper with Bismillāh written on it, cleaned it, perfumed it, and swallowed it. He dreamt someone said: "You purified Our name, so We will purify your name in this world and the next."
2. The names are beautiful not because they are sounds, but because of their beautiful meanings (e.g., al-Sattār, al-Ghafār, al-Raḥīm indicate beneficence). A wise man was asked by Goodness and Evil. He told Goodness: Goodness should not perform evil acts. He told Evil: When evil performs evil, its evil is magnified. We say: Our God, Your names and attributes are beautiful; let us only see beneficence from them, and spare us the ugliness of our deeds and the horror of punishment.
3. The Prophet (PBUH) said: "Seek needs from those with beautiful faces." Our God, the beauty of faces is accidental, but the beauty of attributes and names is essential. Do not turn us away disappointed from Your beneficence.
4. A fisherman caught a fish, and his daughter threw it back, saying it was only caught due to its heedlessness. We ask God: Just as that girl showed mercy to the heedless fish and returned it to the sea of mercy, we have been caught by the whispers of Iblīs and removed from the sea of Your mercy. Return us to the seas of Your mercy.
5. The five names in Al-Fātiḥah are: Allah, Lord, Most Merciful, Merciful, King. Divinity implies Might and Majesty, which spirits cannot bear. Thus, four names indicating gentleness follow: Lord (Nurturing), Most Merciful, Merciful (ultimate compassion). It concludes with King, as the great King does not take vengeance on the weak.
6. Moses (AS) asked: Who is most noble to You? God: He whose tongue remains moist with My remembrance. Who is most knowledgeable? He who seeks knowledge from others. Who is most just? He who judges himself as he judges others. Who has the greatest sin? He who suspects Me, yet asks Me and is not content with My decree. We do not suspect You; whatever You bestow is grace, and whatever You do is justice. Do not hold us accountable for our bad deeds.
7. Al-Ḥasan said that on the Day of Resurrection, a caller will ask: Who is more deserving of generosity? Where are those whose sides abandoned their beds? Then: Where are those whom no trade or selling distracted from the remembrance of Allah? Then: Where are those who praised Allah in all circumstances? Accountability will fall upon those remaining. We praised You to the extent of our ability; forgive us by Your grace and mercy.

Verse 7: {And has the news of Moses reached you?}

• {When he saw a fire and said to his family, "Stay here; indeed, I have perceived a fire; perhaps I can bring you some of its flame or find at the fire some guidance."}
• {But when he approached it, he was called, "O Moses, indeed, I am your Lord. So take off your sandals. Indeed, you are in the sacred valley, Ṭuwā."}