99 Names of Allah: 48-50

Having left my last post on the 99 Divine Names with the most intimate manifestation of love, Wadud, I continue, in the current post, with the abundance that is Majid, Ba’ith, that, not unlike the Hindu God Ganesh, removes blockages inhibiting the flow of the divine, and Shahid, God’s omniscience.



The M-J-D root that forms Majid and all other derived words “emphasizes abundance along with the conscious realization of being satiated” (Meyer et al. 56). This abundance, moreover, is experienced as an “unexpected gift that is wonderful, astonishing, and surprising” (ibid.).

Majid is the “outpouring of the divine,” it is “glorious” (276). Physical forms of the root engender words that mean “camels fed on luxuriant, abundant pasture land so that they completely filled their bellies,” “full satisfaction or satiation,” and the proper host who, “in order to show them respect, honor, and dignity, the host entertained the guest with superabundant food” (276).

Majid’sf abundance manifests in each and everything. The gifts Majid brings “gifts that amaze, astonish, and astound. They are wondrous and unexptected” (Meyer et al. 277). These are the types of gifts so unexpected one would “never even think to request because they appear so improbable” (277).

“Like the light of the rising sun,” Majid “illuminates your mental horizons and you are lost in admiration” and the “wider your horizon of experience, the farther your spiritual eye can see” (277).

Tamaajada, a shadowy form of the root is “to attribute majd to yourself and your actions…is to glorify yourself rather than God” (278) and those who have this shadow “feel compelled to mention their own glorification, and be in competition to see who is the greatest” (278).  This attitude is a “a cover over  a deep root of disconnection” and thus Majid, the realization of divine abundance, is to address such wound.



Removing all “blockages to the divine flow,” Ba’ith “is the one who fully sends for the message of God” in order to “wake up fully” (57). Derived from the same root, the word ba’atha “means to remove that which restrains you from free action” while another form means “to remove the barrier from a stream of water” (57).

A simple meaning of the name is “to send,” as in blessings, a letter, and a time of sending, as in the sending of messengers and the messages sent to said messengers.

These meanings also relate to yet another meaning of Ba’it: resurrection. As the name who wakes one up fully, Ba’ith, the quickener, also awakens, rouses, and excites–it is the “shaking off the drunkneness of death” (319). Such is applicable to the Sufi path where “stage by stage, death by death you are raised from station to station” until ultimately one returns “to divine presence” (319). Blockages being part of the path, Ba’ith removes such, thus keeping one “moving forward on the path” (319).

Ba’atha, a shadowy form of the word, “means to rush forward because of impatience, carelessness, or thoughtlessness” (320). I know I often need to ask myself if I am trying to force something and in forcing something, not allowing it to mature. In learning from Ba’ith how to flow, blockages are transformed and thus “learning how to walk afresh, as if you have just been born” (322).


That God witnesses “all things without limitation” is Shahid, the “whole realm of outer knowledge that is perceived by the senses” and “human beings who fully reflect this quality are able to witness whatever arises in their perception without prejudice” (57).

Without prejudice.

How wonderful would that be.

Shahid shares the same root at shahaada, the Muslim confession of faith: “There is no God but God and Mohammed is his prophet.” These words share the same root meaning as the Arabic word for earth (57),

Other words derived from the root include shahida, meaning “eyewitness,” shaud, meaning “one who is present,” and is related to mashood, the “present moment” (300).

But whereas God’s knowledge knows no end, ours, of course, is limited and we often get trapped into thinking all knowledge is attained through the senses. Thus, to become “unstuck from the snares on the path of knowledge…one needs to bear witness to God’s reality” (301).  One of the means by which to move through toward God’s own shahid is through dhikr, or remembrance (of God). A second method of such transformation is called ziyarah, “which is travel for the sake of knowledge,” for it is through such do “the eyes of the heart open” (301).

This whole path of “divine knowledge is an uncovering of reality, an uncovering of al-Haqq,” the Divine Name meaning Truth (302) as it through the power of Shahid can one “penetrate a moment and go to the center of the universe” (302).

Furthermore, from “the standpoint of spiritual awakening, it is seeing God everywhere you look. God, the only being, plays all the parts” (302).

I don’t know about you, but my life might a heck of a lot smoother if I could remember that more often than I do.

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