1. Tazkiyat al-nafs/purification of the soul and Allah’s Names 2. Principles that govern one’s understanding of Allah’s Names3. The Majestic Name Allah  4. The Majestic Name al-Hadi  (The Ever -guiding) 5. The Majestic Name al-Hafiz (The Ever-Preserver) 6. The Majestic Name al-Fattah (The Oft-Opener)  7. The Majestic Name al-Shafi (The Healer)8. The Majestic Name al-Jabbar (The Ever-Restorer) 9. The Majestic Name al-Wakil (The Ultimate Trustee or The Ever-Disposer of Affairs) 10. The Majestic Name al-Ghafur (The Ever-Forgiving)11. The Majestic Name Al-Malik (The King)12. The Majestic Name Al-Dayyan (The Recompensor)13. The Majestic Name Al-Barr (The Ever Doer of Good)14. The Majestic Names Al-Sami[ (The All- Hearing) and Al-Baṣir (The All- Seeing)15. The Majestic Name Al-Khaliq (The Creator)16. The Majestic Name al-Halim/(the Forbearing, the Clement)17. The Majestic Name Al-Karim (the Generous)18. The Majestic Name al-Qarib  (The Near)19. The Majestic Name al-Latif (the Ever Subtle) 20. The Majestic Name al-Nasir (The Granter of victory)21. The Majestic Names al-Rahman and al-Rahim (The Most Merciful) 22. The Majestic Name al-Samad (The Everlasting Refuge)23. The Majestic Name al-Ḥaqq (The Absolute Truth)24. The Majestic Name al-Ahad (The Only One)25. The Majestic Name al-[Aziz (The Mighty)

Giveaways (signed copies)Strong social media campaign via Kube Publishing handles as well as author's ownAuthor will be partaking in interviewsApproaching inspirational and Muslim websites, podcasts and magazines, such as Islamica, The American Muslim and more.Excerpts in Islamic Horizons and Al Jumuah Magazine  An inspirational book designed to introduce readers to the most beautiful names of Allah (traditionally known as the Asma ul Husna).Understanding the names of Allah is a great way to appreciate His nature, however impossible it may be to understand.Many of the names offer an insight into the world also, because as God created the world He endowed it with characteristics within him, such as order, mercy and beauty.Similar books are rare to find, affordable price with accessible content so that anybody can enjoy it.The subject matter is often obtuse and difficult to appreciate. The simple commentary avoids this by giving the reader the central purpose of each name and some context. Citations available same page. Extensive glossary. With great analysis in how to apply to own life.

Tazkiyat al-nafs/purification of the soul and Allah’s Names The importance of Tazkiyat al-nafs   One of the key areas which every Muslim must give particular attention to, particularly at a time when the distractions of life are at an all-time high and tribulations of all forms are unceasing, is the area of Tazkiyat al-nafs/purification of the soul. It is the conscious effort to pause and reflect; to interrogate oneself critically in order to remove some of the many layers of rust that build up on one’s heart, clouding one’s sense of direction and, at the same time, adding layers of goodness missing in one’s life.   Much like clothes that wear out or water that becomes murky,  iman is just as prone to such wear and tear. The Prophet (Allah bless him and grant him peace) said,     "إن الإيمان ليخلق في جوف أحدكم كما يخلق الثوب ، فاسألوا الله أن يجدد الإيمان في قلوبكم".   “The faith which you have in your heart wears out the same way clothes wear out, so ask Allah to renew the faith in your hearts.”[1]   It is this depletion that causes a dip in motivation, an inability to shed tears in Allah’s cause, and having a cold relationship with one’s Lord. Giving attention to one’s soul, actively attending to its diseases, and seeking its purification from time to time is not merely admirable or recommended, but a command from Allah. Any hope for one’s success is inextricably connected with it.                                                          Allah says,                                                   {قَدْ أَفْلَحَ مَنْ زَكَّاهَا (9) وَقَدْ خَابَ مَنْ دَسَّاهَا (10) }.   “He has succeeded who purifies it, and he has failed who corrupts it.”[2]   Allah did not say, “He has succeeded who learns how to purify it”, but “He has succeeded who purifies it”. Mere study of the process of self-purification is worthless if it does not lead to the actual purification of the self. In fact, this reality was mentioned after eleven consecutive oaths that Allah made to emphasise this point, namely the success of the one who purifies his soul and the loss of the one who corrupts it. Consider the following oaths:   {وَالشَّمْسِ وَضُحَاهَا (1) وَالْقَمَرِ إِذَا تَلَاهَا (2) وَالنَّهَارِ إِذَا جَلَّاهَا (3) وَاللَّيْلِ إِذَا يَغْشَاهَا (4) وَالسَّمَاءِ وَمَا بَنَاهَا (5) وَالْأَرْضِ وَمَا طَحَاهَا (6) وَنَفْسٍ وَمَا سَوَّاهَا (7) فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (8) قَدْ أَفْلَحَ مَنْ زَكَّاهَا (9) وَقَدْ خَابَ مَنْ دَسَّاهَا (10)}.   “(1) By the sun and (2) its brightness. And (3) by the moon when it follows it. And (4) by the day when it displays it. And (5) by the night when it covers it. And (6) by the sky and (7) He who constructed it. And (8) by the earth and (9) He who spread it. And (10) by the soul and (11) He who proportioned it. And then showed it what is wrong for it and what is right for it. He has succeeded who purifies it. And he has failed who corrupts it.”[3]   Furthermore, in his supplication, the Prophet (Allah bless him and grant him peace) used to implore Allah, saying:   "اللهم آت نفسي تقواها وزكها أنت خير من زكاها أنت وليها ومولاها"    “O Allah, grant my soul its godfearingness and purify it, for you are the best Who can purify it, you are its Guardian and protecting friend.”[4]   He even taught the Companion Husayn ibn [Ubayd to say in his supplication:   "اللهم ألهمني رشدي وقني شر نفسي".   “O Allah, inspire in me guidance and protect me from the evil of my soul.”[5]   What makes this topic exceptionally worthy of attention is the fact that the invitation for people to purify their souls was the gist of the call of all the prophets and messengers. Thus, when Prophet Musa (peace be upon him) stood before the Pharaoh, inviting to Islam, he said to him:   {هَلْ لَكَ إِلَى أَنْ تَزَكَّى...}.   “Have you the will to purify yourself?”[6]   And when AllahAllah toldProphet Muhammad (AllahAllah bless him and grant him peace) that he should not have frowned at the blind man who may have been on his way to self-purification, he said to the Prophet (Allah bless him and grant him peace):   {وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى...}.   “But what would make you perceive, [O Muhammad], that perhaps he might be purified?”[7]   Rather, when summarising the entire mission of Prophet Muhammad (Allah bless him and grant him peaceAllah) and the purpose behind his prophethood, purification of the self was listed as one of its goals and one of the greatest of gifts of AllahAllah to humanity;     {لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آَيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ}.   “Certainly AllahAllah has shown a great favour upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.”[8]   It is interesting to note how AllahAllah listed the favour of purification of the soul before that of knowledge, as the purpose of the former is cleansing the heart which prepares to receive the latter, so that when they are combined, their effect immediately appears in one’s worship and conduct.   Lastly, sufficient to say that the purification of the soul is the path to Paradise. AllahAllah said:   {وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى (40) فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى}.   “But as for him who feared standing before his Lord, and restrained himself from impure evil desires and lusts. Then surely the paradise – that will be the home.”[9]   And AllahAllah said:   {جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاءُ مَنْ تَزَكَّى}.   “Gardens of perpetual residence beneath which rivers flow, wherein they abide eternally. And that is the reward of one who purifies himself.”[10]   What is meant by purification of the soul?   The Prophet Muhammad (Allah bless him and grant him peaceAllah) answered this question in a single, yet incredibly comprehensive, sentence. He said:   "ثَلَاثٌ مَنْ فَعَلَهُنَّ فَقَدْ طَعِمَ طَعْمَ الْإِيمَانِ: مَنْ عَبَدَ اللهَ وَحْدَهُ فَإِنَّهُ لَا إِلَهَ إِلَّا اللهُ، وَأَعْطَى زَكَاةَ مَالِهِ طَيِّبَةً بِهَا نَفْسُهُ رَافِدَةً عَلَيْهِ فِي كُلِّ عَامٍ، وَلَمْ يُعْطِ الْهَرِمَةَ وَلَا الدَّرِنَةَ وَلَا الشَّرَطَ اللَّائِمَةَ وَلَا الْمَرِيضَةَ وَلَكِنْ مِنَ أَوْسَطِ أَمْوَالِكُمْ ، فَإِنَّ اللهَ عَزَّ وَجَلَّ لَمْ يَسْأَلْكُمْ خَيْرَهُ، وَلَمْ يَأْمُرْكُمْ بِشَرِّهِ ، وَزَكَّى عَبْدٌ نَفْسَهُ". فَقَالَ رَجُلٌ: مَا تَزْكِيَةُ الْمَرْءِ نَفْسَهُ يَا رَسُولَ اللهِ؟ قَالَ: " يَعْلَمُ أَنَّ اللهَ مَعَهُ حَيْثُ مَا كَانَ".   “Whoever does three things will taste the savour of iman:   (1) Whoever worships AllahAllah alone, for there is no God but Allah;   (2) and whoever pays the zakah on his property agreeably every year, provided he does not give an aged animal nor one suffering from itch or sickness, and one most condemned, but one should give animals of average quality, for AllahAllah did not ask you to give the best of your animals, nor did He command you to give the worst of your animals.   (3) And the person who purifies himself.   They asked, ‘What does it mean for a person to purify himself?’ He responded, ‘It is that he realises that AllahAllah is with him wherever he may be’.”[11]   With this profound narration, the link between the topic of Tazkiat al-Nafs and that of AllahAllah’s Names can be made, for how can one truly realise that AllahAllah is with him wherever he may be without first knowing who AllahAllah is by way of His Names? [1] Al-Hakim, on the authority of [Abdullah ibn [Amr ibn al-[As. [2] Qur’an, 91:9-10. [3] Qur’an, 91:1-10. [4] Muslim, on the authority of Zayd ibn al-Arqam. [5] Al-Tirmidhi, on the authority of [Imran ibn Husayn. [6] Qur’an, 79:18. [7] Qur’an, 80:3. [8] Qur’an, 3: 164. [9] Qur’an, 79: 40-41. [10]Qur’an, 20:76. [11] Al-Bayhaqi’s al-Sunan al-Kubra, on the authority of Abdullah ibn Mu[awiyah al-Ghadiri.