99 Names of Allah: 51-53

In today’s discussion of the 99 Names of Allah I will explore topics of truth, trust, and strength.


haqq-CaligraphyaIn 922, Mansur al-Hallaj was put to death for declaring “Anal Haqq” (“I am the Truth”) while in an ecstatic state. The usage of Haqq, the 51st of the Divine Names, was deemed heretical and for it al-Hallaj was put to death.

Haqq is truth itself, the “one and only reality” (Meyer et al. 58). More particularly, Haqq is God as God actually is and “not in the form the mind tries to conceive or imagine it” (58).

Haqhaqa, a verb stemming from the root, means “to journey into the heart of the night” and “to exert oneself to the utmost degree” (ibid.). Another meaning derived from the root “refers to when the sun begins to rise and its light makes everything visible” (ibid.). A third related word stemming from the root is hulkh, meaning “spiderweb.” God, that is, is the matrix, the “unified field of reality, a field in which all possibilities and potentialities can emerge and actualize, or remain hidden” (343).

Integral to this name is the notion of directionality: namely the move from outer to inner. Furthermore, another meaning of Haqq is “to become necessary, incumbent, obligatory” while a fourth is “for a thing to become suitable and in accord with the requisites of wisdom” (342). Such complex of meanings suggests that in pursuit of wisdom, it is necessary to move from the outer to the inner until, along the mystic path, one “merges” with that spiderweb that is God. Perhaps, more properly, one comes to the realization of his/her place always already a part of that spiderweb.

The truth that is Haqq, God, is pure awareness, not consciousness. It is the pure awareness that “differentiates into consciousness” (345, emphasis added). While in a state of pure undifferentiation stored in al-Haqq “all that there is to know” (345).


As Haqq is Truth, Wakil is “the only one who is worthy of complete trust in every affair” (58). Sufis speak of tawakkul, a term derived from Wakil, meaning complete trust in God, and is a “station of realization, not a passing state” (58). Integral to Wakil is a sense of protection full of reliability, a steadfastness without defensiveness; it is a cohesive trust that “brings solidity without rigidity” (58).

This kind of trust is described in the Qur’an as “those whose hearts cling to Allah” (8: 63).


“There are three stages of trust,” write Meyer et al., each associated with one or more divine names (175). With the first, associated with Qadir, one is, in the hands of God, “passive and humble” (175). The second staged, called tasleem, is associated with satisfaction, as in the 65:3, 5:23: “If you really trusted in Allah you would be satisfied with all that Allah has given you” (qtd. in Meyer et al. 175).

Last but not least is tafweed, the highest stage “of this journey to complete trust” (175) where the “traveler on the path abandons merely human qualities and embraces the divine qualities” (175). The name Khaliq is associated with this stage. (See discussion on Khaliq here.)

How does one work on trust? One abandons the nafs, which, briefly, are associated with lower desires. Nafs  is often glossed over as ego, which is a simple equation and a discussion of such would take the current post far astray, suffice it to say that the nafs play a fundamental role in the gratification of one’s lower desires and the formation of attachments to things of a material nature. Thus by “abandoning the clinging of nafs and trusting in the protection of Allah we experience the fullness of Wakil” (176).


Simply put, Qawiyy is “overpowering strength” and realizing Qawiyy “allows us to overcome the feeling of always being the doer, or active controlling agent, in every situation” (58).

A “physical form of the root means to completely empty one’s house,” the power by which to do so being “strong enough to overcome the superego, the lusts, and the desires” (58). In doing so, one lets go of the fantasy s/he has in regards to power. It is letting go of the false sense of power and thus “disarms the commanding self so human beings can see that all personal power so that human beings can see that all personal power is the result of the real power that is coming from the divine source” (59).

Qawiyy is, as such, an “antidote for those who feel that they have to be in control,” a sense of power that “often stem from fear of death” (59).

Clearly Qawiyy is associated with God’s omnipotence, but there are several Divine Names that express such. In particular, Qawiyy is an “internal strength,” the “strength not to use the power that you may feel surging within” (145). It is the “strength to resist…not to act on impulses” (145). I don’t know about you, but I can definitely learn a lot in such regards.

Where does this strength come from? In the stillness of the heart, in the “empty, still place at the center of the universe” which can only be accessed by “emptying one’s house,” or, put another way, cleaning up one’s side of the street. In this place one “settles in perfect emptiness” and finds the strength to not act. Moreover, one is guided “to find this place through not using the power you may feel surging in you” (145).

In being able to do so, “you discover an inward strength that is all-powerful” (145).

That is, you discover God.


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