The Holy Quran, like an immense ocean, encompasses profound meanings and concealed mysteries, each word and verse opening a window towards understanding the truth of existence and the relationship between human beings and the Creator of the universe. The Divine Names, like shining stars in this sky of knowledge, each cast a unique light upon the path of seekers and travellers of truth. Among these, the attributes Al-Hafiz (The Preserver), Al-Raqib (The Watchful), and Al-Qarib (The Near) are among the Names that subtly and deeply indicate Gods relationship with His creation and the manner of His presence and watchfulness in the system of existence. This treatise, relying on the illuminating verses of the Holy Quran and profound mystical and philosophical reflections, undertakes an examination of these three Divine attributes. The objective is to elucidate comprehensively and precisely the meanings of these Names, their distinctions, and their effects on existential and spiritual realms, so that the reader, on this journey of knowledge, may attain a deeper understanding of these attributes.
The attribute Al-Hafiz in the Holy Quran signifies the act of guarding and preserving creatures from harms, betrayal, or loss. This attribute, which appears in five verses both as a noun and a verb, is not only attributed to God but also applied to creatures such as angels and believing women. In contrast, Al-Hafeez is a particular and intrinsic attribute exclusive to God, indicating the complete preservation of creatures with all their existential characteristics, attributes, and effects.
Key Point: The attribute Al-Hafiz is general and is applied to God, angels, and believing women, whereas Al-Hafeez is specific to God alone and denotes the complete preservation of creatures including their essence, attributes, and effects.
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
(Surah Al-Hijr, 15:9)
Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian.
This verse serves as a divine shield, emphasising the protection of the Quran from any form of distortion. God, as the Preserver, guards the Quran against the attacks of devils and enemies.
وَكُنَّا لَهُمْ حَافِظِينَ
(Surah Al-Anbiya, 21:82)
And We were their guardians.
This verse refers to the story of Prophet Solomon (peace be upon him) and the submission of devils to him. God preserved and subdued the devils for his service, demonstrating Divine power in preserving and guiding even the wayward creatures.
حَافِظَاتٍ لِلْغَيْبِ بِمَا حَفِظَ اللَّهُ
(Surah An-Nisa, 4:34)
Guarding the unseen as Allah has guarded.
This verse praises believing women who preserve secrets and trusts according to Divine will, indicating the extension of the attribute Al-Hafiz to righteous humans.
The attribute Al-Hafeez appears in three verses exclusively referring to God and signifies the complete preservation of creatures with all their existential characteristics:
إِنْ رَبِّي عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ
(Surah Hud, 11:57)
Indeed, my Lord is Guardian over all things.
This verse acts like a luminous beacon, affirming Gods comprehensive and all-encompassing guardianship over all existence. Unlike Al-Hafiz, Al-Hafeez refers not only to external preservation but also to the safeguarding of essence, attributes, and effects of beings within the Divine system.
وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا
(Surah Al-Anam, 6:107)
And We have not made you a guardian over them.
This verse emphasises the exclusivity of the attribute Al-Hafeez to the Almighty God, indicating that this status is reserved solely for the Divine Essence.
Al-Hafiz is a general attribute implying guarding against loss, betrayal, or damage and can be applied to non-Divine entities. However, Al-Hafeez is a specific and intrinsic attribute describing the Divine preservation of creatures in their entirety essence, attributes, and consequences. As a metaphor, Al-Hafiz is like a glass that preserves the container, whereas Al-Hafeez preserves the fragrance inside the container in all its nuances.
Divine preservation manifests differently according to the capacity of the subject. For Prophet Job (peace be upon him), Divine preservation entailed relief from harm and suffering:
فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ
(Surah Al-Anbiya, 21:84)
So We responded to him and removed what afflicted him of distress.
For Prophet Solomon (peace be upon him), Divine preservation resulted in the submission of devils and his sovereignty. This variance demonstrates the diversity of Divine preservation, which, like a flowing river, bestows life upon every land according to its capacity.
The attribute Al-Hafiz refers to the guarding of creatures from harms and betrayal and is general, applying to God, angels, and believing women. In contrast, Al-Hafeez is a specific and intrinsic attribute indicating complete preservation of creatures in all their existential particulars. These two attributes, like two wings of knowledge, guide the seeker towards a deeper comprehension of Gods relationship with creation. In mystical practice, the invocation "O Hafiz" serves for repelling harms, while "O Hafeez" facilitates attainment of complete Divine preservation.
The attribute Al-Raqib is one of Gods Names that encompass both His Beauty and Majesty, signifying His full supervision and meticulous vigilance over every detail of existence. This attribute acts as a vigilant guardian whose watchful gaze overlooks all matters, and nothing escapes His sight.
Key Point: Al-Raqib is an attribute encompassing both Beauty (for the believers) and Majesty (for the transgressors), indicating Gods comprehensive surveillance over all details of existence.
إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
(Surah An-Nisa, 4:1)
Indeed, Allah has been, over you, a Watcher.
This verse, like a clear mirror, reflects the precise observation of God over human actions.
وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ رَقِيبًا
(Surah Al-Ahzab, 33:52)
And Allah is, over all things, a Watcher.
This verse emphasises the vastness of Divine supervision over all existence, as if God is an eye from which nothing can be concealed.
Unlike Al-Qarib, which is an attribute purely of Beauty and signifies intimacy and closeness, Al-Raqib carries both the aspects of Beauty (for the faithful) and Majesty (for the violators). Al-Qarib, like a compassionate friend, delivers the human from loneliness and fear, whereas Al-Raqib, like a precise guardian, both supervises and administers justice in case of transgression.
In the path of spiritual discipline, the invocation "O Raqib" serves for seekers engaged in self-purification and asceticism as a spiritual lash assisting them in maintaining sanctity and abstaining from transgression. For the oppressed, this attribute signifies Divine support against tyranny, as if God with a keen eye holds the oppressor accountable.
The attribute Al-Raqib refers to Gods full surveillance and vigilance over every detail of existence. This attribute, embodying both Beauty and Majesty, serves as a guiding light for spiritual seekers in self-purification and a source of Divine justice for the oppressed. Al-Raqib, like a vigilant guardian, overlooks nothing and establishes Divine justice alongside watchfulness.
The attribute Al-Qarib is one of Gods Names of Beauty and Tenderness, indicating His innate, perpetual, and real closeness to the creatures. This attribute, like a refreshing breeze, soothes the hearts of the anxious and delivers them from loneliness and fear.
Key Point: Al-Qarib is an attribute of Beauty that demonstrates Gods innate closeness, effective in alleviating fear, despair, and loneliness in mystical practice.
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
(Surah Qaf, 50:16)
And We are nearer to him than [his] jugular vein.
This verse, like a Divine melody, declares Gods closeness to man is deeper than any other relationship, even that of the jugular vein.
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِن لَّا تُبْصِرُونَ
(Surah Al-Waqiah, 56:85)
And We are nearer to him than you, but you do not see.
This verse refers to the moment of death, where God is closer to man than anyone else, though this nearness remains unseen by many.
إِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ
(Surah Al-Baqarah, 2:186)
And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant.
This verse, like a clear spring, emphasises Divine responsiveness to prayers and closeness to His servants.
True Nearness (Qurb Haqqi) is the intrinsic and perpetual presence of God, nearer to man than anything else. This nearness is like the sunlight, present everywhere and never absent. Conversely, Servant Nearness (Qurb Abdi) is conditional, potential, and spiritual, dependent upon prostration
