ALLAH’S LESS WIDELY KNOWN NAMES
5- Al-KÄ’in (Ø§ÙÙØ§Ø¦ÙÙ): The Eternally Existent
Its meaning is: the Existent (al-MawjÅ«d) Who Subsists before everything and after everything.
It is the noun of the doer (ism al-fÄ`il) from kÄna yakÅ«nu.
The morphological root-position is kÄwin with the wÄw, just as the morphological root of qÄ’im (the Subsistent in this case, but it can have many other meanings in Arabic) is qÄwim, as these are hollow verbs with the wÄw as weak consonant. Same with khÄ’if (the fearful one) and khÄ’in (traitor). In all these examples, the wÄw after the alif has been converted into a hamzah.
This Name, al-QurtubÄ« mentions, has not come down in textual authorities among the Divine Names established by textual authorities, and the same holds true of al-Mukawwin, meaning the One Who brings things into being and their Creator. Ibn Abid-DunyÄ, however, has reported the following in his work Al-Faraj ba`da ash-Shiddah (Relief after Distress):
Ahmad b. ‘Abdu’l-A`lÄ ash-ShaybÄnÄ« related to me as follows: AbÅ« ‘Abdir-RahmÄn al-KÅ«fÄ« related to us from SÄlih b. HassÄn from Muhammad b. ‘AlÄ« that the Prophet, SallallÄhu ‘alayhi wa-Sallam, taught ‘AlÄ« an invocation to resort to when afflicted by any worry. ‘AlÄ« used in turn to teach it to his offspring, may Allah be pleased with all of them: ‘O Existent (YÄ KÄ’inan) before everything, O Creator (Mukawwin) of everything, O Existent (YÄ KÄ’inan) after everything, do this and that to me.’ This report has an interrupted chain of transmission. Al-BayhaqÄ« (who quoted it in Al-AsmÄ’ wa as-SifÄt) connected it right through on the authority of Ibn as-SalmÄnÄ« Muhammad b. ‘Abdir-RahmÄn, who was a weak narrator, from his father from Ibn ‘Umar.
Al-BayhaqÄ« also said that one of the invocations of Allah’s Messenger, SallallÄhu ‘alayhi wa-Sallam, was: ‘O Existent before everything and Bringer into being (Mukawwin) of everything, O Existent after nothing will be, I ask You for one of Your forgiving Looks that by putting my state right grant rescue.’ Al-BayhaqÄ« commented in the said work: ‘If this invocation is soundly ascribed to the Prophet, SallallÄhu ‘alayhi wa-Sallam, what it meant is Allah’s looking into the affairs of His slaves and showing mercy to them.’
For al-QurtubÄ«, the soundness of this transmission, and thus the ascription to Allah of the Name al-KÄ’in, is indicated by what al-BukhÄrÄ« has reported in his SahÄ«h (Chapter on the beginning of creation and elsewhere in the book; reported also, inter alia, by Ahmad, at-TirmidhÄ«, an-NasÄ’Ä« in As-Sunan al-KubrÄ, Ibn AbÄ« Shaybah, and at-TabarÄnÄ« in Al-Mu`jam al-KabÄ«r) on the authority of ‘ImrÄn b. al-Husayn, to the effect that he said: I was in the company of the Prophet, SallallÄhu ‘alayhi wa-Sallam, when a group of tribesmen from BanÅ« TamÄ«m came to him. He said: “Accept the glad tidings, O Children of TamÄ«m.” ‘You brought us glad tidings, so please give us,’ they said. A group of Yemenis came in, and he said: “Accept the glad tidings, O people of the Yemen, since BanÅ« TamÄ«m did not accept them.” ‘We have accepted them,’ they said. ‘We came in order to learn about the DÄ«n and to ask about the beginning of creation: How was it?’. He said in reply: “AllÄh was, Mighty and Majestic is He, and nothing other than Him was. His Throne was on the water. Thereafter, He created the heavens and the earth, and wrote everything in the Reminder.” The glad tidings would be Islam, but BanÅ« TamÄ«m wanted some material gift to top that.
Every legally accountable man or jinn (mukallaf), al-QurtubÄ« concluded, is mandated to know that Allah, glory to Him, is the Existing Bringer into being and Creator (al-KÄ’in al-MawjÅ«d), and the Remembered and Worshipped Lord (ar-Rabb al-MadhkÅ«r al-Ma`bÅ«d), the First and the Last, Who originated the existents and Brought whatever is into being by His Word «Be! (Kun)». There is no god but He, glory to Him, Who is independent of place and utterly transcendent over space and time.
That way, all the first five Names have been combined in a few summarising lines.