Bismallah ar-Rahman ar-Rahim
Following Hafiz, a Name which relates to Allah’s protecting “everything in the heavens and earth” (Meyer et al. 52), the 39th Name, Muqit, “is the unlimited ability to provide for each and everything,” for with Muqit, the protection that is Hafiz “arrives to feed and nourish, to allow for survival” (53).
Words derived from its root mean variously, “to provide a measure of grain in a reliable way to guard against starvation” and “the fat of a camel’s hump” (53).
This provision “goes into everything without exception” (173) and from a Sufi perspective, Muqit is understood “as the one who feeds or nourishes our spirit, breath after breath” (174) and from the perspective of healing, Muqit specifically addresses issues of entitlement summed up in the attitude “‘I want to get what I want to get, whenever and however I want it'” (174).
Not unlike the Buddhist notion that craving produces suffering, an individual stuck with such issues of entitlement will try to fill his/her needs/desires out of a “lack of trust in the divine sustenance” and much like a Buddhist may say said individual does not realize the emptiness of phenomenon, “The problem is that the ego is now relying on an object that is intrinsically unreliable” (174).
The sustenance that Muqit provides, since it is Divine nourishment, on the other hand, is that which is ultimately and fully nourishing.
Meaning “taking full responsibility for one’s actions,” Hasib is the “accounting for the full meaning of everything. Nothing goes unrecorded and nothing is ever lost” (53). The root of which means “to record a business transaction in an account book with exactitude and honesty,” Hasib underscores the importance of becoming accountable for one’s actions, words, and thoughts in an honest and thorough manner so a new beginning may proceed.
Omnipotence. Power. Strength. These three words characterize the 41st Name, Jalil. In particular, Jalil is the strength and power that “manifests into each thing and everything without exception” (54) and forms the core of what are called jalali names, Names of Power, as opposed to jamali names, Names of Beauty. Such being considered, a fuller exploration of Jalil will be undertaken in a future discussion of the name Dhal Jalali wal ‘Ikram.
Karim is the “fully manifested generosity that reaches everything without exception” and “can be found in every particular thing and in everything altogether” (54). Bestowing endless gifts, this generosity is inexhaustible and, sharing a root with the word ‘ikram, is related, like Jalil, to the Name Dhal Jalali wal ‘Ikram.
The root for Karim (and ‘ikram) is K-R-M, meaning “unconditional giving from the inner intention of love” as well as “fertile ground” (54). Equally embedded in the name Karim is “dignity and generosity” (54) as well as “rare and precious, to be valued” (206), suggesting that Karim “emanates abundant gifts that are rare and precious and which have the best quality” (206).
A term related to Karim, karamaat is understood by Sufis to refer “to great spiritual gifts or powers” (266). As such, Karim manifests not only material gifts, but spiritual gifts as well.
In relation to dignity and respect, Karim is an antidote for self-degradation, particularly degradation derived from compulsive desire to satisfy instinctual desires. As a divine name, the abundance and generosity that is Karim suggests that “such cravings can only be satisfied with al-Karim. God is infinitely abundant; it is God that can fill you with self-respect, and you realize that this is the only thing that can satisfy your craving” (252).