The Explanation and the Message

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Raaziq-Razzaaq- Kareem- Hameed- Fattah Wali- Waali- Maula- Hafiz- Hafeez- Raqeeb-Mohaiymin

The origin of Wali is Walaa’ which means the accepted proximity between two things. It has then been used for closeness ands nearness either in the sense of close of distance or relationship, religion or friendship or help and belief.

This is confirmed by Raghib in Mafuradat. He adds that Wilayah means to help if used with Zayr and if with zabr then it means to patronize. (1)

Maqayis-ol-Lughata has declared its meaning to be closeness. Lisan-ol-Arab says it means helper and guardian. It has many meanings but when it is used for God then undoubtedly it means the lord of everything and the helper of His servants.

The origin of the word Maula is the same, many meanings have been subscribed but all are based on closeness and nearness.

Allama mini has given 90 meanings for it in his book Loghat considering the variety of its application. (2)

Ibn Athir has given 16 meanings for it Nihaya and said that Maula means Wali. Then there is the statement of Omar Ibn Khattab for Amirul Mumineen “You have become the Lord and patron of all believers.” Some people have given the background for this that Osama told Hazrat Ali that you are not my Lord. My Lord is only the holy Messenger” When God’s Messenger heard this he said, “For whomsoever I am Lord Ali is Lord.” (3) Whatever has been said clarifies Wali as a name for deed. Therefore, just as God is our, Lord, Leader, Protector, patron, the all powerful and helper He is the same for all that exists.

The origin of the word “Hafiz’ is “Hafaz”. According to Maqayis-ol-Loghata it means to help and guard something and this is why the condition of anger and rage is termed Hafeez because the condition demands a person should be too careful and protective about himself.

The explanation of Kitabol Tahqiq is more compact. It says that the word Hafaz is used with different meanings under different situations when its base is the same. It is often said : by the destruction of the protection of wealth, by the embezzlement in the safekeeping or trust, by the power in the protection of Namaz, so and so person was protected, the oath was protected from opposition, by not opposing him, by protecting that meaning so that it is not erased from memory. (4)

The meaning of Hafiz will be clear from this discussion. Hafeez is a similar attribute and Hafiz is an attribute of deed.

Hafiz means more profound and steady. (Reflect).

When the term is used for God the connotation becomes vast because He the protector of all the contingent beings in the material and the spiritual world; in the heavens and on earth, He is the guardian of the divine books and laws; it is He who protects the apostles from temptations and also all the accords.

So when we say God is Hafiz and Hafeez we actually elucidate His might and glory.

Had the protection by God not been in pace then no contingent being could save its life as said in verse 61 of Surah Anam, “ He is all dominant over His servants, and He sends guardians over you. When death comes to one of you, Our angels take him away and they never fail in their duty.” new also learn from this verse that the angels save mankind from the hazards and hardships as per His commands.

Verse 11 of Surah Ra’ad has a similar theme for it says, “For him there are angels following one another, before and behind him by God’s command.”

In Nahjul Balagha we read that Amirul Mumineen said, “For each human being there are two angels from God but when the final decision is imposed they move away from him.” (5)

The protection by the angels is also mentioned in verses 10 to 12 of Surah Infitar that say, “Verily the watchers are posted over you; honorable recorders, they comprehend whatever you do.”

God being the protector is in a vast sense and also in the sense of the angels who have been posted and obey His commands.

The word Raqeeb as explained in Mafuradat originates from Raqba which means “neck” and is used for guardian and protector also and also in the sense of protecting the neck of the person desired (the neck is mentioned because it is a very important part of the human anatomy and it symbolizes the existence of man.)

Or it may be the assassin first looks all round to see that no one watches him kill and there wants to make his victim stand at a place that is elevated or “Murraqqab”(6)

In some Arabic dictionaries the opposite meaning has been proposed; the first meaning is protection, the next is the special parts of the human anatomy like the neck and the third is Raqba in the sense that the eyes, ears and neck are used for protection. (7)

The author of Kitabol Aiyn says the main meaning is “waiting”. the author of Maqayis-ol-Lughata says that Raqba is used to denote that a man stretches his neck or height for protection.

But when it is used for God it will mean complete protection with no angle left unexplored. The protection of the entire universe, the deeds of men and the people themselves means that God is present everywhere. There is no sense about saying that God stretches His neck because God is free from such limitations.

The word Mohaiymin has been used twice in the Qura’n. It was first used in verse 23 of Surah Hashr as mentioned above and verse 48 of Surah Maidah as an attribute. There are two opinions about its feature and basis:

To some it originates from the word “Haiyman” which means elevation and protection while many linguists consider it to mean “Belief” where the Hamza has been changed with “Ha” or one who gives peace and protection. When this word is used for God it means elevation and protection.

Some take it to mean the witness about the deeds of men. (8)

We conclude from the entire discussion that the meanings of these seven attributes are the same and they are interdependent too. We can say that many chapters of doors of enlightenment open for the readers about the attributes of deeds. They also carry great information for mankind. (9)

They teach men how to avoid all kinds of wrongful deeds because they know that God watches over them every moment. Such a person is never afraid of the hardships and mishaps of this world for he knows that God is a protector who is ever watchful.

It has often been repeated that the there are two main benefits from the attributes of God.

The knowledge about God elevates mankind and this knowledge nurtures and develops him.

 


 

1. Kafa’mi in Misbah has taken it to mean reflection. Ibn Athir in Nihaya has taken Wilayah to mean patronage and wilayat to mean help. It is possible that there is a misprint in Mafuradat.
2. The meanings of Rabb: Paternal Uncle, paternal cousin, son, nephew (maternal), one who frees slaves, a freed slave, slave, owner, obedient, one who deserves reward, one who makes mutual agreements, companion, neighbor, guest, son-in-law, near, one who bestows grace, believer, successor, first, master, friend, helper, he who spends, he who overseas things. ( Al Ghadeer vol. 1 page 362)
3. Nihaya of Ibn Athir vol. 5 page 228 origin of Wali
4. At Tahqiq fir Kalemaat-ol- Qura’n
5. Nahjul Balagha Sermon 201.
6. Misbahol Muneer-ol-fayumi
7. At-Tahqiq Fi Kalimati Qura’n
8. Lisan-ol-Arab, Maqayis-ol-Loghata, Nihaya of ibn Athir, and Abu Obaida is quoted in some commentaries that five names have the same weight in Arabic: Mohaiymin, Mosaitir, Mobaitir (a doctor’s instrument) Mobaiqir (to give way to go ahead) and Mokhaimir (the name of mountain) as per Tafsir of Abul Fatuh Razi.
9. Misbah Kafa’mi page 318

 

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