According to Dr Sharib:
"As-Samad is the One Who is invoked in times of stress and trouble and Who
is free from want.
To emulate the name you should not depend on the people, look to Allah
alone, and help the needy and the poor."
Appropriate recitation makes you truthful, honest and contented, and saves
you from the clutches of a tyrant. Under some circumstances you may also lose
all hope in people and come to regard them as a nonentity.
see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib
Some other references:
Say; He is Allah
The One;
Allah, the Eternal, Absolute;
He begetteth not,
Nor is He begotten;
And there is none
Like unto Him.
Al-Ghazali says that "The Eternal" is the one who is intended in our desires
and needs since ultimate dominion culminates in him. God bestows a share in
this attribute to those who are perfect models for others and meet many of their
needs. God alone is the One to Whom one turns in every need.
(see Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)
Why should not every Sufi begin to dance like a mote,
In the sun of eternity, that it may deliver him from decay.
(Mevlana Jalaluddin Rumi. Divan-i-Shams-i-Tabriz, 29)
Eternity cannot be imagined or understood by the rational mind. At best we can
create an imaginary image or notion within the intellect that acts as a substitute
for it in thought. In this respect it is like non-existence which we can also think
about only as notion or symbolic image within the mind. Even less can we
understand rationally the concept of 'pre-eternity' referred to by the sufis as
the placeless place outside time and space wherein are located the Pirs who,
as Mevlana Rumi tells us, 'witnessed creation'.
The Eternal appears to speculative thought as unchanging and unaffected by
changing - from the Qur'anic reference we may be inclined to draw the
inference that it is 'unbegetting and unbegotten'. Thus nothing comes from
eternity into the time-bound and transient universe and nothing that derives
from the phenomenal universe can become eternal (whilst retaining its identity)
- since it has at least a beginning if not an end. From this we may think that its
effects on the phenomenal universe derive from the change that occurs to the
transient when 'held up to' the light of the eternal.
As an image of this we can think of the effect of the sun. Thus when we place
things in the sunlight they are changed in appearance, or temperature, or form
( by melting, becoming hot or dry etc.) but the sun is unaffected by their
changes despite being perceived by us as the transforming agent.
Thus our presenting ourselves to the Eternal in contemplation does not alter it
in any way but what we present to it of ourselves does not come away
unaltered. In the light of the eternal our present transient woes melt into
insignificance and we regain our sense of perspective.
JMZ
'In the light of the eternity of the end'
A Chinese expression.
"As-Samad is the One Who is invoked in times of stress and trouble and Who
is free from want.
To emulate the name you should not depend on the people, look to Allah
alone, and help the needy and the poor."
Appropriate recitation makes you truthful, honest and contented, and saves
you from the clutches of a tyrant. Under some circumstances you may also lose
all hope in people and come to regard them as a nonentity.
see 'The 99 Most Beautiful Names of Allah' by Dr Zahurul Hassan Sharib
Some other references:
Say; He is Allah
The One;
Allah, the Eternal, Absolute;
He begetteth not,
Nor is He begotten;
And there is none
Like unto Him.
Al-Ghazali says that "The Eternal" is the one who is intended in our desires
and needs since ultimate dominion culminates in him. God bestows a share in
this attribute to those who are perfect models for others and meet many of their
needs. God alone is the One to Whom one turns in every need.
(see Al-Ghazali - The Ninety-nine Beautiful Names of God. Trans. Burrel/Daher: ITS: 1992.)
Why should not every Sufi begin to dance like a mote,
In the sun of eternity, that it may deliver him from decay.
(Mevlana Jalaluddin Rumi. Divan-i-Shams-i-Tabriz, 29)
Eternity cannot be imagined or understood by the rational mind. At best we can
create an imaginary image or notion within the intellect that acts as a substitute
for it in thought. In this respect it is like non-existence which we can also think
about only as notion or symbolic image within the mind. Even less can we
understand rationally the concept of 'pre-eternity' referred to by the sufis as
the placeless place outside time and space wherein are located the Pirs who,
as Mevlana Rumi tells us, 'witnessed creation'.
The Eternal appears to speculative thought as unchanging and unaffected by
changing - from the Qur'anic reference we may be inclined to draw the
inference that it is 'unbegetting and unbegotten'. Thus nothing comes from
eternity into the time-bound and transient universe and nothing that derives
from the phenomenal universe can become eternal (whilst retaining its identity)
- since it has at least a beginning if not an end. From this we may think that its
effects on the phenomenal universe derive from the change that occurs to the
transient when 'held up to' the light of the eternal.
As an image of this we can think of the effect of the sun. Thus when we place
things in the sunlight they are changed in appearance, or temperature, or form
( by melting, becoming hot or dry etc.) but the sun is unaffected by their
changes despite being perceived by us as the transforming agent.
Thus our presenting ourselves to the Eternal in contemplation does not alter it
in any way but what we present to it of ourselves does not come away
unaltered. In the light of the eternal our present transient woes melt into
insignificance and we regain our sense of perspective.
JMZ
'In the light of the eternity of the end'
A Chinese expression.
| Bismillah ir Rehman ir Rahim |
| The Eternal, He to Whom One Turns in Every Exigency, The Everlasting. |
| As-Samad Qur'an 112:2 |
Qul-Hu-Wallaahu 'Ahad;
'Allaahus-Samad;
Lam yalid, wa lam
yuulad;
Walam yakul-la-Huu
kufu-wan 'ahad.
(Qur'an 112)
'Allaahus-Samad;
Lam yalid, wa lam
yuulad;
Walam yakul-la-Huu
kufu-wan 'ahad.
(Qur'an 112)