Dought & clear, - Al-Khaafid.Names and Attributes of Allah, -

Names and Attributes of Allah, -
Can you give me an explanation of the beautiful name of Allah Al Khafid ?.
Praise be to Allaah.
Before discussing the meaning of this name, we should understand some
important issues that have to do with the names of Allaah.
Firstly: The names and attributes of Allaah should be based on
evidence from the Book of Allaah (the Qur'aan) and the Sunnah of His
Messenger (peace and blessings of Allaah be upon him); there is no
other source for knowing the names and attributes of Allaah apartfrom
these two sources.
Based on this, whatever names of Allaah are affirmed in the Qur'aan
and Sunnah are what we must accept and affirm.
Whatever is denied in the Qur'aan and Sunnah,we must also deny, whilst
affirming its opposite.
What is neither affirmed nor denied in the Qur'aan and Sunnah, we must
refrain from uttering it and neither affirm it nor deny it, because it
has not been narrated in the sense of either affirming or denying.
With regard to the meaning of the name al-Khaafid, it should be noted
that if what is meant by it is somethingthat is befitting to Allaah,
then it is acceptable, and if what is meant is something that is not
befitting to Allaah, then we must reject it.
From al-Qawaa'id al-Mathla fi Sifaat Allaah wa Asmaa'ihi il-Husna
byIbn 'Uthaymeen.
Secondly: An action is broader in meaning than a name. Hence Allaah
has attributed to Himself actions for which He is not called bythe
active participle of the verb in question, such as wanting (araada),
willing (shaa'a)and causing to happen (ahdatha); He is not called
al-mureed (the wanter or seeker) or al-shaa'i (the willer) or
al-muhdith (the causer). Similarly He did not call Himself al-saani'
(the maker), al-faa'il (the doer), or al-mutqin (the one who does
things perfectly), or other names derived from actions that He
attributes to Himself. Thescope of actions is broader than the scope
of words.
Those who derive a name for Allaah from every action made a serious
mistake and made the number of His names reach more than one thousand.
They called Him al-maakir (theplotter), al-mukhaadi' (the deceiver),
al-faatin (the causer of tribulation), al-kaa'id (the schemer), etc.
Similarly He has told us about Himself in words that are broader in
scope and are not namesby which He has called Himself. We may refer to
Him as shay' (a thing), mawjood (one who exists), madhkoor (one who is
mentioned or remembered), ma'loom (one who is known), muraad (one who
is sought), and so on, but He is not to be named in these terms.
The word al-Waajid (the one who is independent of means) is not
mentioned as a name of Allaah except in the hadeeth which lists the
beautiful names (of Allaah). But the correct view is that this is not
the Prophet's words, although the meaning is sound. For Allaah is
indeed the One Who has the means (dhu'l-wajd) and is independent of
allothers, so it would be more apt to call Him al-Waajid than
al-Mawjood (the one who exists) or al-Moojid (the initiator). The word
al-mawjood (one who exists) may refer to something that is perfector
imperfect, good or evil (so the thing referred to by this name may be
perfect or imperfect). If a name may refer to either of these, then it
cannot be a name of Allaah, so we cannot call Him al-Shay' (the thing)
or al-Ma'loom(the one who is known). Hence Allaah is not
calledal-Mureed (the seeker) or al-Mutakallim (the speaker) or
al-Moojid (the initiator). He has called Himself by names that carry
the most perfect meanings in thatregard viz. al-Khaaliq (the Creator),
al-Baari' (the Creator), and al-Musawwir (the Shaper). Al-Moojid (the
initiator) is like al-Muhdith (the one whocauses things to happen),
al-Faa'il (the doer) and al-Saani' (the maker). This is a very subtle
and deep understanding of the beautiful names of Allaah, so give some
thought to it. And Allaah is the Source of strength,
From Madaarij al-Saalikeen by Ibn al-Qayyim, 3/383-385
Thirdly: The names that are given to Allaah must be taken from the
soundtexts; this is not a matter that is subject to ijtihaador
individual reasoning. But what is said in the context of speaking
about Him is not subject to the same restrictions, so for example it
may be said that He is al-qadeem(the Ancient), al-shay' (the thing
[i.e., as opposed to nothing]), al-mawjood (the one who exists),
al-qaa'im bi nafsihi (the self sufficient). This is the bottom line
with regard to the issue of whether His names are tawqeefi (i.e., not
subject to ijtihaad) or it is permissible to call Him by some names
that are not reported in the texts.
From Badaa'i' al-Fawaa'id by Ibn al-Qayyim, 1/162
Fourthly: Among the names of Allaah there are some which cannot be
used in isolation unless their opposite is also mentioned; if such
aname is used on its own,it may give an impression of imperfection –
exalted be Allaah far above that. These names include al-Mu'ti,
al-Maani' (the Giver, the Withholder); al-Daarr, al-Naafi' (the One
who harms, the One Who benefits); al-Qaabid, al-Baasit (the
Constrictor, the Expander); al-Mu'izz, al-Mudhill (the Honourer, the
Humiliator); al-Khaafid al-Raafi' (the Abaser, the Exalter). Allaah
cannot be called al-Maani' (the Withholder), al-Daarr (the One who
harms), al-Qaabid (the Constrictor), al-Mudhill (the Humiliator) and
al-Khaafid (the Abaser) using these names on their own; rather they
must be accompanied bytheir opposites, because they only appear as
such(in pairs) in the Revelation.
From Ma'aarij al-Qubool by al-Hakami, 1/64.
Once the following is understood, the name al-Khaafid is only narrated
in the hadeeth which lists the beautiful names of Allaah. The correct
view is that this is not the words of the Prophet (peace and blessings
of Allaah be upon him), as stated above in the words of Ibn al-Qayyim.
This is what has been confirmed by more than one scholar such as Imam
Ibn Taymiyah (as stated in al-Fataawa, 6/379-380, 8/96,
22/482);al-Haafiz ibn Katheer in his Tafseer (3/515); al-Haafiz ibn
Hajar in al-Fath (11/221) and al-Buloogh (1395), and others.
But the meaning of this name is correct, so long as it is accompanied
by the name al-Raafi' (the Exalter). It was proven inSaheeh Muslim
(179) from the hadeeth of AbuMoosa al-Ash'ari that theProphet (peace
and blessings of Allaah be upon him) said: "Allaah does not sleep and
it is not befitting that He should sleep. He lowers justice and raises
it. The deeds of the night are taken up to Him before the deeds of the
day, and the deeds of the daybefore the night…" There are also some
reports from the salaf concerning that, and themu'allaq report which
al-Bukhaari narrated in his Saheeh (al-Fath, 8/487) from Abu'l-Darda',
which says that he said concerning the verse "Every day He is
(engaged) in some affair(such as giving honour or disgrace to some,
life or death to some)" [al-Rahmaan 55:29 – interpretation of the
meaning]: "He forgives sins, relieves distress, raises some people in
status and humiliates others." This was also narrated in a marfoo'
report (i.e., attributed tothe Prophet (peace and blessings of Allaah
be upon him)).
Once this is understood, the scholars have also discussed the meaning
of the name al-Khaafid, such as the following:
1 – al-Khattaabi said in Sha'n al-Du'a'(58):
Al-Khaafid, al-Raafi' (the Abaser, the Exalter): similarly when it
comes to these two names, it is better to mention them together.
Al-Khaafid is the one who brings down tyrants and humiliates the
arrogant Pharaohs, and al-Raafi' isthe one who raises His close
friends (awliya') in status through their acts of obedience; He raises
them in status, supports them against their enemies and grants them
the ultimate victory. No one can prevail except the one whom Allaah
raises and no one can be lowered except the one whom Hehumiliates.
2 – al-Haleemi said, according to al-Asma' wa'l-Sifaat by al-Bayhaqi(1/193):
The name al-Khaafid should not be used on itsown in du'aa' without the
name al-Raafi'. Al-Khaafid is the one who puts people in a lower
position, and al-Raafi' is the one who puts them in a higher position.
3 – Qiwaam al-Sunnah al-Asbahaani said in al-Hujjah fi Bayaan
al-Mahajjah (1/140):
Among His names are al-Khaafid, al-Raafi' (the Abaser, the Exalter).
It was said that al-Khaafid is the one who brings down tyrants and
humiliates the arrogant Pharaohs, and al-Raafi' isthe one who raises
His close friends (awliya') in status and supports them against their
enemies. He humiliates whomsoever He will among His slaves, lowering
him in status and making him unknown and insignificant. And He
elevates whomsoever Hewill among His slaves, raising him in status
andposition. No one can riseexcept those whom He raises in status and
no one can be humiliated except those whom He lowers in status. And it
was said that He raises justice and lowers it.
Then he narrated the hadeeth of Abu Moosa that was narrated by Muslim
(293): "Allaah does not sleep and it is not befitting that He should
sleep. He lowers justice and raises it. The deeds of the night are
taken up to Him before the deeds of the day, and the deeds of the
daybefore the night…"
Then he said: The scholars said: what is meant by "He lowers justice
and raises it" is: He lowers justice by causing oppressors to prevail,
and He raises justice by causing justiceto prevail. He lowers justice
by means of the unjust and he raises justice by means of just leaders.
By alternately lowering and raising thelevel of justice He tests His
slaves to see how they will be patient in the face of adversity
andthankful for times of ease.
4 – Shaykh Ibn Sa'di said in al-Haqq al-Waadih al-Mubeen (258):
He is al-Raafi' for people who are righteous and knowledgeable and
have faith, and He is al-Khaafid for His enemies.
It says in Tawdeeh al-Kaafiyah al-Shaafiyah (390): Know that the
divine attributes that have to do with deeds are all connected to or
based on these three attributes: absolute power, ever-executed will
and perfect wisdom.All of these are attributesof Allaah. The effects
of these attributes prevail everywhere in the universe, giving
precedence to some and putting others behind, benefiting some and
harming others, giving to some and withholding from others, abasing
some and exalting others. There is no difference in this between
physical and moral, religious or worldly.
Shaykh Muhammad Khaleel Harraas said in Sharh al-Qaseedah al-Nooniyyah, 2/114:
Allaah is al-Khaafid, al-Raafi' (the Abaser the Exalter). He abases
the kuffaar by making their lives miserable and keeping them away from
Him, and He raises His close friends by drawing them close to Him and
making them happy. He alternates things amongst His slaves, so He
humiliates some people and makes them insignificant and takes away
their pride, and He raises others by causing them to inherit the
authority and land of the former.
All of these words are true, and they are included in the meaning of
al-Khaafid, al-Raafi' (the Abaser, the Exalter).
And Allaah knows best.