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Al-Barr Meaning
Al-Barr Meaning

Al-Barr Meaning In English (The Most Benign and Kind) Name Of Allah

Al Barr means The Most Benign and Kind. The one who treats the creation in an excellent and kind manner and Who does not interrupt His fine treatment of them, and Who rectifies their affairs for them.

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Allah shows all His apparent and hidden blessings upon His slaves. All his creation totally depends on Him at all times and cannot do without His absolute kindness.

He multiples the rewards of the righteous among the Muslims and forgives the wrong-doers among them, and His promise is true.

Al Barr Name Of Allah In Arabic

Here is how to write Al Barr in Arabic:

ٱلۡبَرُّ

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Al Barr In Quran

This Name occurs only once in the Qur’an; and this is in Allah’s saying:

إِنَّا كُنَّا مِن قَبۡلُ نَدۡعُوهُۖ إِنَّهُۥ هُوَ ٱلۡبَرُّ ٱلرَّحِيمُ

Transliteration: Innaa kunnaa min qablu nad’oohu innahoo huwal barrur raheem

English Translation: “Indeed, we used to supplicate Him before. Indeed, it is He who is the Beneficent, the Merciful.” (Surah At-Tur 28)

Al-Barr Meaning In English

Al Barr is the One, Who is the Most Courteous, Most Kind, Most Generous, the Most Compassionate. According to Ibn Al-Athir, He is the Most Kind towards His servants with His Generosity and Courtesy.

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He is the One, Who is True to His Promise, for it is not befitting for the Lord, Sustainer and Cherisher to break His Promise.

Al-Barr Meaning

It is out of Allah’s Bounty that if the offspring of a believer follow him in faith, they will be joined to him in position in the Garden, even though their deeds are not sufficient to make them attain the same degree of him:

in this case, they will be upgraded in degree until they attain the same position as he has attained, without even reducing his own deeds in the least;

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And this is to please them all, and cool their eyes and hearts.

Pertaining to Allah’s Bounty upon parents by virtue of the good supplications of their offspring, it is narrated by Ahmad on the authority of Abu Hurairah that the Messenger of Allah “Allah’s blessing and peace be upon him” said:

“Allah will upgrade the righteous in degree, thereupon he will say: “O Lord! How have I got this (higher degree)?” it will be said: “It is by virtue of your son’s asking forgiveness for you.”

It is further narrated by Muslim on the authority of Abu Hurairah: The Messenger of Allah “Allah’s blessing and peace be upon him” said:

“If the son of Adam (i.e. mankind) died, his deeds would cease except for three: A recurring charity, an advantageous knowledge by which (people would) benefit, or a good child who might invoke (Allah) for him.”

In this Way, He is the Most Charitable, Whose Benevolence is all-embracing: He not only fulfills for His devotees what He promises them, but also He gives them more and more, out of His Generosity and Kindness towards them as we saw earlier.

He bestows His favours upon His servants in the world and the hereafter: as to the world, He gives not only the obedient and believers, but also he does not desist from giving the unbelievers because of their disobedience.

If Allah’s Kindness and Benevolence are to extend over all of His servants in general, the faithful believers, and His devotees among them in particular get a great portion of that:

As to His devotees, His Kindness towards them appears clearly in making them taste the sweetness of their private speech with Him;

As to such as are kind towards the people, He multiplies the reward for them:

He gives them for every single good deed from ten to seven to much more times; and pertaining even such as does evil among His servants, He does not forget him:

On the contrary, He overlooks his mistakes, plots out of his sins, and grants him forgiveness, particularly in case he turns to Him in repentance sincerely.

It is remarkable that this Name occurs in the Qur’an in association with Allah’s Name “Ar-Raheem” (Most Merciful; and it is well-known that Allah’s Mercy is all-embracing to the extent that both the obedient and the disobedient covet it.

According to Az-Zubaidi, the composer of Taj Al-Arus, Allah’s Kindness and Benevolence refer to the good things in both the world and the hereafter:

The good things in the world refer to the right guidance to which Allah leads man, in addition to what He makes available to him, of the splendour of this life; and the good things of the hereafter refer to the enduring bliss of the Garden which one receives as a result of his good work in the world.

According to Al-Ghazali, Allah is the Absolute Charitable, the Most bountiful, to Whom belong all aspects of generosity, graciousness and compassion; and the servant becomes kind and benevolent as much as is within the limits of the portion of kindness and benevolence he is doomed to receive, particularly to his parents and tutors.

Ar-Razi gives that Name the concept of doing charity and showing kindness towards Allah’s servants in great abundance.

It includes both life and religion: in the world, He has granted them health and power, guaranteed sustenance and provisions for them, given them so much property, offspring and authority, and made subject to their service what is in the heavens and the earth, as He confirms saying:

“And He gave you from all you asked of Him. And if you should count the favor [i.e., blessings] of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.”

Surah Ibrahim 34

In relation to the religion, He has bestowed upon them the right guidance and faith, and showed them the way to Him, through sending His Messengers and Prophets in succession across different generations and populations.

Al-Barr

How does man get the etiquette of that Name?

If one succeeds to perceive the very concept of that Name, he will live in its shade, well-pleased with whatever favours and graces are granted to him by Allah Almighty, to Whom he has to give thanks and show gratitude for all of His Gifts He bestows out of His Bounty.

To be sure, Allah Almighty gives His Gifts to His servants, without reminder of generosity, a conduct that one should strive his utmost to do when he gives others, trying, as much as is within his capacity, to be included in those, of whom Allah Almighty tells:

“And they feed, for the love of Allah, the indigent, the orphan, and the captive, (Saying), We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks.”

Al-Insan 8:9

From amongst the good manners to which Allah Almighty invites us, it is that we should not face evil with evil: on the contrary, it is incumbent upon us to avert evil with good, in response to Allah’s saying:

“Nor can Goodness and Evil be equal. Repel (Evil) with what is better: then will he between whom and thee was hatred become as it were thy friend and intimate!

And no one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune.”

Fussilat 34:35

The Messenger of Allah “Allah’s blessing and peace be upon him” invites us also to do more good, and, at the same time, overlook the evil of others towards us, so that we would be given much more from the Bounty of Allah Almighty.

The righteous from amongst the believers is the one, who hastens to do good, that leads him to obedience to Allah, and refrain from evil, that draws him far away from Allah, and places him among the disobedient.

He does so while supplicating Allah: “Our Lord, indeed we have heard a caller [i.e., Prophet Muhammad SAW] calling to faith, [saying], ‘Believe in your Lord,’ and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die among the righteous.”

Al Imran 193

Of a surety, in no way are kindness and dutifulness perishable (for their reward is kept with Allah Almighty); nor is the sin forgotten; nor does the creditor sleep (and leave his debt); and as well as you are creditor (in the world), you will fall in debt (of good deeds in the hereafter).

On the other hand, the faithful believer has to be dutiful to himself, i.e. to make it clear from impurities, change the bad characteristics it might have into good ones, with which he should be adorned.

Indeed, if one does not do so, he will have wronged himself; and of a surety, the most wrongful is the one, who is unjust to himself.

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