الرشيد

Al-Rasheed /Ar-Rasheed

(The Rightly Directing One)

The word Rasheed comes from rushd ( guidance) and arshada (to guide, to lead) . Al-Rasheed means: The One Who gives guidance.

Allah is Al-Hakeem i.e. the All-wise and also is Al-Rasheed i.e. the One Who rightly guides.

Only Allah is the Source of righteous guidance. Allah Subhaanahoo wa Ta’aala wants people get the righteous guidance. As Allah Azza wa Jall said in surah Al-Baqarah verse 186, its English translation is:


(2:186) (O Muhammad), when My servants ask you about Me, tell them I am quite near; I hear and answer the call of the caller whenever he calls Me. Let them listen to My call and believe in Me;188 so that they may be guided aright.189
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Exp. notes 188, 189:


188. Even though people can neither see God nor subject Him to any other form of sense perception, this should not make them feel that God is remote from them. On the contrary, He is so close to each and every person that whenever any person so wishes he can communicate with his Lord. So much so that God hears and responds even to the prayers which remain within the innermost recesses of the heart.

People exhaust themselves by approaching false and powerless beings whom they foolishly fancy to be their deities but who have neither the power to hear nor to grant their prayers. But God, the omnipotent Lord and the absolute Master of this vast universe, Who has all power and authority, is so close to human beings that they can always approach Him without the intercession of any intermediaries, and can put to Him their prayers and requests.

189. This announcement of God’s closeness to man may open his eyes to the Truth, may turn him to the right way wherein lies his success and well-being.
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Here Allah used the word “yarshudoon” which means “guided aright” or guided to the right way. So guidance to the right way comes from no one except Allah Azza wa Jall. And Allah gave us the Holy Quraan for the guidance of all mankind and Jinn to the Right Pathway of Islam.

See the translation of the verses 1 &2 of the surah Jinn:


1. Say, [O Muhammad], “It has been revealed to me that a group of the jinn listened and said, ‘Indeed, we have heard an amazing Qur’an.

2. It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.
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Allah Ta’aala also said in surah Al-Kahf verse 17:


(18:17) Had you seen them in the Cave12 it would have appeared to you that when the sun rose, it moved away from their Cave to the right; and when it set, it turned away from them to the left, while they remained in a spacious hollow in the Cave.13 This is one of the Signs of Allah. Whomsoever Allah guides, he alone is led aright; and whomsoever Allah lets go astray, you will find for him no guardian to direct him.
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So the guidance comes from Allah. If a person rejects guidance then Allah Ta’aala will let him go astray and once misguidance is ordained for a person then no one can guide him/her!!!

Allah said in surah Al-Lail verses 5—11 (their English translation only):


(92:5) As for him who gave out his wealth (for Allah’s sake) and abstained (from disobeying Him),

(92:6) and affirmed the Truth of goodness:2

Exp. note 2:

2. This is the first kind of endeavors, which includes three things, and a little consideration shows that they comprehend all virtues:

(1) That man should refrain from wealth-worship, but should spend whatever Allah has given him generously in rendering Allah’s and His servants’ rights, for good works and for helping others.

(2) That he should fear God and refrain from things which cause His displeasure in his moral, social, economic and other dealings with the people.

(3) That he should believe in goodness. Goodness is a comprehensive word, which includes goodness of belief, morals and acts. Goodness of belief means that one should give up polytheism, atheism, and disbelief, and affirm faith in Tauhid, the Hereafter and Prophethood. Affirming belief in goodness of morals and acts is that one should not be doing good and right merely unconsciously, outside a definite system, but one should acknowledge as right and sound the system of goodness which God has sent, which combines every kind of goodness in all its forms and aspects into a system comprehensively called the divine shariah.
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(92:7) We shall facilitate for him the Way to Bliss.3
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Exp. note 3:

3. This is the result of the first kind of endeavoring and struggling. The easy way implies the way which is in accordance with human nature, which is in accordance with the will of the Creator, Who has created man and the whole universe. It is a way in which man has not to fight his conscience, in which he does not have to force his faculties of mind and energies of body into doing works for which they are not given but to do things for which they have actually been given him. It is a way in which man has not to experience war, resistance and conflict on every side, which he has to experience in a life full of sin, but a human society in which at every step he experiences peace and concord, appreciation and honor. Obviously, the person who spends his wealth for public welfare, treats every other person kindly and well, whose life is free from crime, sin and immorality, who is righteous and fair in his dealings, who neither cheats others nor proves false in his promises, from whom no one apprehends dishonesty, injustice and excess, and with whose character no one finds any fault, will in any case be honored and respected in any society, however, corrupt and depraved it may be. Hearts will be attracted towards him in esteem and regard; his own heart and conscience will be satisfied, and he will attain to dignity in society which no immoral person can ever attain. This same thing has been expressed in Surah An-Nahl, thus: “Whoever does righteous deeds whether male or female, provided that he is a believer, We will surely grant him to live a pure life in this world” (verse 97), and in Surah Maryam, thus: “The Merciful will fill with love the hearts of those who believe and do righteous deeds” (verse 96). This then is the way in which there is nothing but joy and tranquility for man, for the world till the Hereafter. Its results are not transient and temporary but eternal and everlasting.

Concerning this Allah says: We shall facilitate for him the easy way. It means to say: When after affirming goodness he decides that this way alone suits him, and the evil way does not suit him, and when by making sacrifices and adopting the life of taqva practically he proves that he is true in his affirmation, Allah will make easy for him to walk this way. Then, to commit evil will become difficult for him, and to do good easy. When unlawful wealth comes before him, he will not regard it as a good bargain, but consider it a hot piece of burning coal, which he cannot hold in his hand. When opportunities for sin appear before him, he will not rush to seize them as opportunities for pleasure and enjoyment, but will look upon them as gates to Hell and will flee from them. The Prayer will not be hard for him, but he will have no internal peace until he has performed it at its appointed time. He will not feel hurt when paying the Zakat, but will regard his wealth as impure until he has paid out the Zakat from it. In short, at every step, Allah will favor him with His grace and help him to follow this way; conditions will be made favorable for him and he will be helped out of every difficulty.

Now, the question arises that in Surah Al-Balad, this very way has been called an uphill road, and here it has been described as an easy way. How can the two things be reconciled? The answer is that before a man has adopted this way, it appears to be a steep, uphill road, for ascending which he has to fight his desires, his materialistic members of the family, his relatives, his friends and those with whom he has social and other dealings, and above all Satan, for each one of them obstructs his way, and makes it seem dreadful. But after man has affirmed goodness and resolved to follow this way, and giving away his wealth in the cause of God and adopting the way of taqva, has practically strengthened his resolve, ascending the steep road becomes easy and slipping into the abyss of moral depravities becomes difficult for him.
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(92:8) As for him who was a miser and behaved with aversion (to Allah),

(92:9) and denied the Truth of goodness:4
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Exp. note 4:

4. This is the second kind of human endeavoring, which in every part of it is different from the corresponding part of the first kind. Niggardliness (bukhl) is not merely the niggardliness because of which people generally regard a person as niggardly if he hoards money: neither spends it on himself nor on his children, but bukhl here implies to refrain from spending in the cause of Allah and public welfare. According to this, niggardly is every person who spends generously, rather squanders money, on his self, for his own ease and comfort, interests and enjoyments, but, as for a good cause, spends nothing, or, if at all, he spends anything, it is for display, or to win a reputation and name, or to have access to officers, or to obtain some benefit and gain. Independence of God implies that one should make worldly, material benefits only the object of all his endeavoring and strivings and being independent of God should least care to see what pleases Him and what displeases Him. As for belying goodness, it is in sharp contrast to believing in goodness in every detail, therefore, it need not be explained here as it has already been explained above.


(92:10) We shall facilitate for him the way to Hardship,5
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Exp. note 5:

5. This way has been called the hard way, for although the one who follows it, does so for the sake of material benefits, worldly enjoyments and superficial successes, yet while following it he is always at war with his nature, his conscience, the laws made by the Creator of the universe and the society in which he lives. When he transgresses all moral limits of truth, honesty, nobility, purity and chastity, and endeavors to satisfy his interests and desires in every way, when the people feel harmed by him rather than benefiting from him, and when he encroaches upon the rights of others and violates people’s honor, he feels disgraced in his own eyes and has to clash at every step with the society in which he lives. If he is weak, he has to suffer every kind of punishment on account of his conduct, and if he is wealthy, strong and influential, the world may lie low before him, but no one cherishes any good wishes, any feeling of honor and love for him; so much so that even his associates and companions regard him as a wicked man. And this thing is not only restricted to individuals, even when a strong and powerful nation transgresses the bounds of morality and adopts an immoral conduct, in arrogance of pride and wealth, it earns on the one hand, the enmity of the outside world: on the other, its own society falls a victim to all sorts of crime, prevalence of suicide, intoxication, venereal diseases, destruction of family life, waywardness of the new generation, class conflict and ever-increasing injustice and tyranny. So much so that when it falls from its position of prestige, it leaves nothing behind except curses and condemnation for itself in the history of the world.

As for saying that: So We shall make smooth for him the path of difficulty, it means: We shall facilitate for him the hard ways. He will be deprived of the grace to follow the way of good, gates of evil will be opened up for him, means and resources for the same will be provided for him, doing evil will become easy, and doing good will become toilsome and risky for him. This same theme has been expressed at another place in the Quran, thus: “So whomever Allah wills to guide aright, He makes his breast wide open to Islam, and whomever He wills to let go astray, he makes his breast narrow and squeezes it so tightly that (at the very idea of Islam) he begins to feel as though his soul were climbing up towards the sky.” (Surah Al-Anaam, Ayat125). At another place it has been said: “No doubt, Salat is a hard task but not for the obedient servants”. (Surah Al-Baqarah, Ayat 46). And about the hypocrites it has been said: When they come to offer the Salat, they come reluctantly and they spend in the way of Allah with unwilling hearts. (Surah At-Taubah, Ayat 54), and that: There are such among them who regard what they spend in the way of Allah as a penalty. (Surah At-Taubah, Ayat 98).

(92:11) and his wealth shall be of no avail to him when he perishes.6
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Exp note 6:

6. In other words it means that he has to die one day and leave behind in the world whatever he had amassed for his ease and enjoyment. If he did not earn and send forward something for the Hereafter, what would this wealth avail him? He will not take his palatial residence, his majestic conveyance, his property and wealth into the grave.


(92:12) Surely it is for Us to show the Right Way,7
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Exp. note 7:

7. That is, Allah as the Creator of man has on the basis of His wisdom, His justice and His mercy, taken on Himself the responsibility not to leave him uninformed in the world, but to tell him what is the right way and what are the wrong ways, what is good and what is evil, what is lawful and what is unlawful, what attitude and conduct will make him an obedient servant and what attitude and conduct will make him a disobedient servant. This same thing has been expressed in Surah An-Nahl, thus: “Allah has taken upon Himself to show the right way, when there are also crooked ways”. (verse 9 Also see E.N. 9 of Surah An-Nahl).

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Rushd means guidance and understanding, and ability to do right decision. We can remember the conduct of the rightly guided caliphs like Abu Bakar and Umar radiya-Allaho anhum. It is said that the Prophet (Allah’s Peace and Blessings be upon him) had informed about the coming of Khulafaa-i-Raashideen and Mahdi-yeen after Him salla Allaho alaihi wa sallam. So they were the rightly guided khalifahs and their rushd was from Allah Ta’aala only.

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