Anjay-nallazina yan-hawna ‘anis-su-’i:
"We rescued those who forbade wrong."

"No conditioned soul can get out of material bondage without serving the Supreme Lord", Shree Chaitanya Mahaprabhu continued.
(Chaitanya-charitamrita, Madhya-lila, 18.194)

Here Mahaprabhu explains that the conditioned souls can get out of material entanglement only by devotional service to Allah. A soul who is eternal and spiritual, becomes dependent on his surroundings after coming to this material world. Therefore, the spirit souls residing in the material world are called conditioned, because they are under the sway of the stringent laws of material nature. When the conditioned souls give up their service to the Supreme Lord, they begin serving material objects. Because a soul by nature is a servant of God, when he forgets God and rejects His service he becomes a servant of matter since no one can be without service. Thus one becomes a servant of his senses, whimsical desires, family members etc. This gradually makes him a slave to material objects. To become free from such slavery one must reestablish his eternal occupational duty, namely devotional service to God. Only through devotional service to the Supreme Lord can one get freed from material bondage and unlimited suffering of mundane life.

This point is explained in the Holy Qur’an in the following way:

Ya-’ayuhallazina ‘amanuz-kurullaha zikran-kasira.
Wasabihuhu bukratan wa ‘asila.
Huwa lazi yusali ‘alaykum wa mala-ikatuhu liyukhrijakum-mina zulumati’ila nur / wakana bil-mu’minina rahima
Tahiyatuhum yawma yalqawnahu salam / wa ‘ada lahim ‘ajran-karima:

"O you who believe! Remember Allah with much remembrance;
Glorify Him early and late.
He it is Who sends blessings on you, as do His angels, that He may bring you forth from darkness unto light. He is Merciful to the believers.
Their salutation on the Day they meet Him will be: ‘Peace!’ And He has prepared for them a generous reward." (33.41-44)

Wasta-’inu bi-sabri wa salah / wa ‘innaha lakabiratun ‘illa ‘alal-khashi-’in
‘Allazina yazun-nuna ‘anahum-mulaqu Rabbihim wa ‘anahum ‘ilayhi raji-’un:

"Seek help in patience and prayer. It is indeed hard, except to those who are humble,
Who know that they will have to meet their Lord, and that to Him they are returning." (2.45-46)

Wallazina ‘amanu wa ‘amilus-salihati ‘ula-’ika ‘as-habul-janah / hum fiha khalidun: "Those who believe and do good works, they are companions of the Garden. They will abide therein." (2.82)

Qul ‘amara Rabbi bilqist / wa ‘aqimu wuju-hakum ‘inda kulli masjidin-wad’uhu mukh-lisina la-hudin / kama bada-’akum ta-’udun: "Say: My Lord has commanded justice, and that you set your whole selves (to Him) at every time and place of worship and call upon Him, making your devotion to Him sincere. Such as He created you in the beginning, so shall you return (to Him)." (7.29)

Abdullah Yusuf Ali comments:

"Our devotion should be sincere, not as in other men’s sight, but by presenting our whole selves, heart and soul, to Allah. Even so, it may not be enough; for the sight of our heart and soul may be faulty. We should call upon Allah to give us the light, by which our sincerity may commend itself to Him as true sincerity "as in His sight". Our sincerity should be real sincerity, as in His sight for when we return to Him, we shall be stripped of all pretense, even such self-deception as may satisfy us in this life." (9, p. 404)

Falama nasu ma zukiru bihi ‘anjay-nalazina yan-hawna ‘anis-su-’i: "When they disregarded the warnings that had been given them, We rescued those who forbade wrong." (7.165)

Wa haza siratu Rabbika mustaqima / qad fasalnal ‘ayati li-qaw-minyazak-karun
Lahum darus-salami ‘inda Rabbihim wa huwa waliyu-hum-bima kanu ya’-malun:

"This is the way of your Lord, leading straight. We have detailed Our revelations for those who take heed.
For them will be the abode of peace with their Lord. He will be their Friend because they practiced (righteousness)." (6.126-127)

From these verses of the Holy Qur’an we can understand that only by serving the Supreme Lord and by following His instructions given in the revealed scriptures can we get out of material bondage.

Here Mahaprabhu points out that love of God is the ultimate goal of human life. When a spirit soul forgets this supreme goal of life he begins developing love for material objects, because no one can be without loving relationships. Our constitutional position is to love God. But when we neglect God we begin to develop so-called love for temporary material objects. Such an illusory love and affection are unnatural for us. Hence our dissatisfaction and frustration. We invent different goals of life to achieve satisfaction; but what we are really looking for, what is in the innermost recesses of our heart is the sublime spiritual desire to love God and thereby derive the greatest and most fulfilling satisfaction. Material goals achieved are bound to give us only incomplete and short-lived satisfaction which in turn is transformed into frustration; conversely, spiritual satisfaction is complete and endless. Thus, the only goal, the achievement of which can award us complete satisfaction and happiness, is love of God. This is made possible only through unmotivated and uninterrupted devotional service to the Supreme Lord.

So in the Holy Qur’an we find the following ayats:

Qul ‘in-kuntum tuhibu-nallaha fatabi-’uni yuhbib-kumullahu wa yagfir lakum zunubakum / wallahu Gafurur-Rahim: "Say (O Muhammad): If you do love Allah, follow me; Allah will love you and forgive you your sins. For Allah is Forgiving, Merciful." (3.31)

Innalazina ‘amanu wa ‘amilus-salihati sayaj-’alu lahumur-Rahmanu wuda: "On those who believe and work deeds of righteousness, the Beneficent will bestow love." (19.96)

Wa minanasi manyatakhizu min-dunillahi ‘andadan-yuhibunahum ka-hubillah / wallazina ‘amanu ‘ashadu hubal-lillah: "Yet there are men who take (for worship) others besides Allah, as equal (with Allah). They love them as they should love Allah. But those who believe are overflowing in their love for Allah." (2.165)

There is a very significant verse in the sura "Al-Ma‘ida", or "The Table Spread":

Ya-’ayu-halazina ‘amanu man-yar-tada min-kum ‘an-dinihi fa-sawfa ya’-tillahu bi-qawmin-yu-hibbu-hum wa yuhib-bunahuu ‘azillatin ‘alal-mu’minina ’a-‘izzatin ‘alal-Kafirina yujaa-hiduuna fii Sabiilil-laahi wa laa yakhaa-fuuna law-mata laaa’im / Zaalika Fazlul-laahi yu’-tiihi many-yashaaa’ / Wallaahu Waasi-‘un ‘Alim: "O you who believe! If any from among you turn back from his faith, soon Allah will bring a people whom He will love as they will love Him, - humble toward believers, mighty toward unbelievers, striving in the way of Allah, and never afraid of the blame of any blamer. That is the grace of Allah, which He will bestow on whom He pleases. Allah is All-Embracing, All-Knowing." (5.54)

Thus here is a warning to the Muslim community that they should not become so self-satisfied or arrogant as to depart from the spirit of God’s teachings. If they do, the loss will be theirs. God’s bounty is not confined to one group or section of humanity. God can, as and when he pleases, bring people who are staunch followers of the true spirit of Eternal Religion. That true spirit is defined in two ways:

They love God and God loves them;
Amongst them, their attitude will be one of humility.

They will be uncompromising towards unbelievers; they will always strive and fight for truth and right, they will know no fear.

Actually in this verse there is a great prediction that soon God will bring people whom He will love and vise versa. These people will follow the principles of Eternal Religion which means Love of God. By cultivating this love, a soul is purified from all material desires and attachments, becomes able to transcend the limits of material existence and enter into the realm of spiritual existence which is the highest perfection of life.

It is stated in the sura "An-Najm", or "The Star":

Wa ‘anna ‘ila Rabbikal-muntaha: "That your Lord, He is the final goal." (53.42)

Real love is love to God and it is the ultimate goal of life. In the Holy Qur’an the Holy Prophet Muhammad (S. A. W.) explained that instead of so-called love for the world, people should cultivate real love for Allah. It is the goal of human life. All loving relationships in the material world are just perverted reflections of real love of God. Because we have forgotten our loving relationships with God, we try to develop the so-called love for the different objects of this material world. Thus, we try to be happy, but there is always failure and anxiety, for real eternal unconditional love and happiness exists only in the spiritual world. Just like water does not exist in the desert, similarly love and happiness do not exist in the material world. This material love we are struggling to enjoy in this material world is compared to trying to enjoy and satisfy ourselves with a mirrored reflection of a delicious meal but we are frustrated at every attempt. Real love for God is laying dormant within our hearts. If we want to awaken this love we need to reestablish our forgotten relationship with the Supreme. Attached to love of wife, child, home, money, country and friend we attain only superficial love but when we engage ourselves in the devotional service to the Supreme Lord, we attain the ocean of pleasure, the reservoir of love, the origin of love. That is why we should engage ourselves in the devotional service to the Supreme Lord. This is the only way to awaken our dormant love of God and go back to the spiritual world. It is the ultimate goal of human life.

"The happiness of liberation, whereby one merges into the Lord's existence, cannot even be compared to a fragment of the transcendental bliss obtained by service unto the Lord", Shree Chaitanya Mahaprabhu continued.

(Chaitanya-charitamrita, Madhya-lila, 18.195) 

Here Mahaprabhu explains how mediocre the happiness derived from merging into the existence of the Lord’s existence by stating that it cannot be compared to even a "fragment" of the transcendental bliss obtained by devotional service to God. He reiterates that spiritual bliss obtained by devotional service to the Supreme Lord is the highest form of happiness in all creation. Thus other types of spiritual advancement pale into insignificance before such incomparably sublime spiritual bliss.

Thus in the sura "Al-Ma‘ida", or "The Table Spread" of the Holy Qur’an it is written:
Qa-lallahu haza yawmu yanfa-’us-saadiqina sidquhum / lahum jannatun-tajri min-tahtihal-’anharu kha-lidina fiha ‘abada / razi-yallahu ‘anhum wa razu ‘anh / zalikal-fauzul-’azim: "Allah will say: This is a day on which the truthful will profit from their truthfulness. For them are Gardens, with rivers flowing beneath, which is their eternal Home. Allah takes pleasure in them and they in Him. That is the great triumph." (5.119)
In this verse the word "fauz" is very significant. Faus means triumph, felicity, happiness, achievement, salvation, and the attainment or fulfillment of desires. How beautiful salvation or the end of earthly life is! How elevating and wonderful it would be if only we could win Allah’s good will and thereby reach the stage at which His good pleasure will be our only aim!
Another important statement is Razi-yallahu ‘anhum wa razu ‘anh: "Allah takes pleasure in them and they in Him". Actually our pleasure is dependent on Allah’s pleasure. Only if Allah is pleased with our devotional service can we feel real happiness. This happiness is transcendental and has nothing to do with mundane happiness achieved through material senses. No pleasure can be compared with the bliss obtained by devotional service to the Supreme Lord.

Furthermore, in the sura "At-Tauba", or "Repentance," the Holy Qur’an says:

Was-sabi-qunal ‘awa-luna minal-muhajirina wal-’ansari wallazinataba-’uhum-bi-’ihsanir-razi-yallahu ‘anhum wa razu ‘anhu wa ‘adda lahum jannatin-tajri tahtahal-’anharu khalidina fiha ‘abada / za-likal-fawzul-’azim: "The vanguard (of Islam) - the first of the Muhajirs (Emigrants) and the Ansar (Helpers), and those who followed them in good deeds, - Allah is well pleased with them and they are well pleased with Him. For them has He prepared Gardens under which rivers flow, to dwell therein for ever. That is the supreme triumph." (9.100)
Next it states in the sura "Al-Baiyina", or "The Clear Evidence":
Innallazina ‘amanu wa ‘amilus-salihati ‘ula-’ika hum khayrul-bariyah.
Jaza ‘uhum ‘inda Rabbihim jannatu ‘adnin-tajri min-tahtihal-’anharu khalidina fiha ‘abada / raziyal-lahu ‘anhum wa razu ‘anh / zalika liman khashiya Rabbah:

"Those who believe and do righteous deeds, - they are the best of created beings.
Their reward is with their Lord: Gardens of Eden beneath which rivers flow, they will dwell therein for ever. Allah has pleasure in them and they have pleasure in Him. This is for him who fear his Lord." (98.7-8)

Ustad Abdullah Yusuf Ali comments:

"The Good Pleasure of Allah is the final Bliss of Salvation. The good pleasure is mutual; the truly saved is the he whose will has become completely identified with Allah’s universal will." (9, p. 1989)

It is stated in the sura "Al-A‘la", or "The Most High":

Qad - aflaha 'man tazakka
Wa - dhakarasma rabbihi fasalla:

"He indeed has attained bliss who has purified himself,
And who remembers the name of his Lord, and prays." (87.14-15)

Some people try to obtain happiness through the liberation from material sufferings, some strive for merging into the Lord's existence, His spiritual light like Sufis. But in the Holy Qur’an, it is explained that the bliss and pleasure obtained by service unto the Lord are eternal and of the highest. By taking shelter of the Supreme Lord, devotional service unto Him and love for God, devoted souls finally obtain the eternal abode of the Lord and derive supreme transcendental pleasure by associating with God.

"In the Qur’an there are descriptions of fruitive activity, speculative knowledge, mystic power and union with the Supreme, but ultimately everything is refuted when the Lord's personal feature and His devotional service is established", Shree Chaitanya Mahaprabhu concluded.

(Chaitanya-charitamrita, Madhya-lila, 18.196)

This statement of Mahaprabhu’s is the epitome and conclusion of what he has hitherto said. Although the Holy Qur’an describes fruitive activity, speculative knowledge; mystic power and union with the Supreme Lord, it finally stresses Allah’s personal features and devotional service to Him. Among all the processes of self-realization, pure devotional service to the Supreme is the highest perfection of life.

Generally, in this material world people are engaged in fruitive activity, which is earning money for one’s own sense gratification. Among such people there are two categories:

Those who remember Allah and sacrifice part of their money for Allah’s pleasure.
Those who neglect Allah and use all their money for their own pleasure.
Those who belong to the first category are pious and they use some fruits of their activity in Allah’s service. If such people are righteous and strictly follow the rules and regulations of Islam, then they will be promoted to the heavens, where they will be able to enjoy the heavenly happiness. The heavens is the destination of those who are righteously engaged in fruitive activity.

Thus we can find the following ayats in the Holy Qur’an:

Minkum-man-yuridud-dunya wa minkum-man-yuridul-‘akhirah: "Some of you desired the world and some of you desired the Hereafter." (3.152)
Zuyina linasi hubush-shahawati minan-nisa-’i wal-banina wal-qanatiril-muqan-tarati minazahabi wal-fizzati wal-khay-lil-musawamati wal-’an-’ami wal-hars / zalika mata-’ul-hayatid-dunya / wallahu ‘indahu husnil-ma’ab
Qul ‘a-’unabi-’ukum-bi-khayrim-min-zalikum / lil-lazinat-taqaw ‘inda Rabbihim jannatun-tajri min-tahtihal-’anharu khalidina fiha wa ‘azwajum-mutah-haratunw-wa rizwanum-minallah / wallahu basirum-bil-’ibad:

"Fair in the eyes of men is love of the joys (that come) from women and offspring, stored-up heaps of gold and silver, horses branded (with their mark), cattle and well-tilled land. Such are the possessions of this world’s life. But with Allah is a more excellent abode.
Say: Shall I inform you of things better than those? For the righteous are Gardens in nearness to their Lord with rivers flowing beneath and pure companions, and contentment from Allah. For Allah is the Seer of His servants." (3.14-15)
Wa bashi-rillazina ‘amanu wa ‘amilus-sali-hati ‘anna lahum jannatin-tajri min-tahtihal-’anhar: "Give glad tidings (O Muhammad) to those who believe and do good works, that theirs are Gardens beneath which rivers flow." (2.25)
Lakinillazi-nata-qaw Rabbahum lahum jannatun tajri min tahtihal-’anharu khalidina fiha: "For those who fear their Lord, are Gardens beneath which rivers flow, wherein they will dwell." (3.198)
Tilka hududul-lah / wa man-yuti-’il-laha wa rasulahu yudkhil-hu jannatin-tajri min-tahti-hal-’anharu khalidina fiha: "These are limits set by Allah. Those who obey Allah and His messenger will be admitted to Gardens with rivers flowing beneath, to abide therein." (4.13)
Wa man-ya-mal minas- salihati min-zakarin ‘aw ‘unsa wa huwa mu’minun fa-’ula-’ika yadkhu-lunal-jannata: "Those who does good works, whether of male or female, and he (or she) is a believer, they will enter paradise." (4.124)
Some people are trying to enjoy material life by performing pious activities, some strive to attain the heavens. But the Holy Qur’an refutes these by explaining to us that, of all, Allah's abode is the most desirable and supremely pleasurable. Those who are following the path of religion can be divided into three groups, namely the followers of scriptural rules and regulations who are enjoying material prosperity;
those who are trying to find ultimate liberation from material existence and those who are devotees of God.

Those who are following the rules and regulations of the scriptures for material happiness may be further divided into two classes:

1) those who work for fruitive results and
2) those who desire no fruit for sense gratification.

Those who are after fruitive results for sense gratification may be elevated to a higher standard of life - even to the heavenly planets - but still, because they are not free from material existence, they are not following the truly auspicious path. The only auspicious activities are those which lead one to liberation. Any activity which is not aimed at ultimate self-realization or liberation from the material bodily concept of life is not at all auspicious. Activity in Allah consciousness is the only auspicious activity, and anyone who voluntarily accepts all bodily discomforts for the sake of making progress on the path of Allah consciousness can be called a perfect transcendentalist under severe austerity. One should not engage in the different processes of fruitive activity or cultivate knowledge by the mental speculative process. One who is devoted to Allah can attain all the benefits derived from other religious processes. That is the specific benediction of devotional service to God. Therefore any activity other than transcendental loving service to the Lord is more or less a rebellious action against the supreme will. All fruitive activity, empirical philosophy and mysticism are more or less against the sense of subordination to the Lord, and the living entity engaged in such rebellious activity is more or less condemned by the Lord. Material existence consists of pious and impious activities. As long as one is engaged in any kind of activity other than devotional service, it will result in the happiness and distress of this material world. No one can transcend the illusory energy by fruitive activity, speculative philosophy or mysticism. The only means for transcending illusory energy is devotional service. The minds of those who are addicted to fruitive activity are always fulled with unclean desires. Fruitive activities are symptomatic of our polluted desire to dominate material nature. At the present moment almost everyone is engaged in some kind of fruitive activity. Those who strongly desire material gains by working are called fruitive workers. When we speak of fruitive activity, we refer to activities carried out for the purpose of sense gratification. That is, we are earning money in order to gratify our senses. If you go to heaven you will attain a better standard of life. A better standard of eating, sleeping, mating and defending. That is all. So this is called fruitive activity.

Some people are trying to understand God through speculative knowledge. By the strength of their mind and intelligence, they are trying to approach God and thereby achieve perfection. They are using the speculative power of their mind to acquire knowledge of God. But the Holy Qur’an says that understanding God through such process is impossible. One must understand God by careful study of the scriptures and devotional service to the Supreme Lord. Only by the causeless mercy of Allah, will the hidden treasure of Al-Qur’an be revealed to the sincere seeker.

So in the sura "Al-An‘am", or "Cattle" of the Holy Qur’an also it is explained:

Qul-la ‘aqulu lakum ‘indi khaza-’inul-lahi wa la ‘a-lamul-gayba wa laaa ’aquulu lakum ’innii malak. In ’attabi-‘u ’illaa maa yuuhaaa ’ilayy: "Say (O Muhammad to the unbelievers): ‘I tell not to you that I possess the treasures of Allah, nor that I have knowledge of the Unseen. Nor do I tell you I am an angel. I but follow what is revealed to me.’" (6.50)
Literary, it might mean that the Prophets are not like vulgar soothsayers, who pretend to reveal hidden treasures, or peer into future, or claim to be something of a different nature from men. But the meaning is wider: they deal out Allah’s great treasures of truth, but the treasures are not theirs, but Allah’s; they have greater insight into the higher things, but that insight is not due to their own wisdom, but to Allah’s inspiration; they are of the same flesh and blood with us, and the sublimity of their words and teachings arises through Allah’s grace to them and to those who hear them.

Furthermore, the Holy Qur’an says:

Qul ‘innama ‘il-muha ‘inda Rabbi / la yu-jalliha li-waq-ti-ha ‘illahu . . . Innama ‘il-muha ‘indal-lahi wa lakina ‘aksaran-nasi la ya-la-mun: "Say: ‘The knowledge thereof is with my Lord only. He alone will manifest it at its proper time. ... The knowledge thereof is with Allah only, but most of mankind know not." (7.187)
Wa law kuntu ‘a-lamul-gayba lastak-sartu minal-khayri wa ma masani-yas-su / ‘in ‘ana ‘illa nazirunw-wa bashirul-li-qawminy-yu-minun: "If I had knowledge of the Unseen, I should have abundance of wealth and adversity would not touch me. I am but a warner and a bearer of good tidings to those who believe." (7.188)
Ha-’antum ha-’ula-’i hajajtum fima lakum-bihi ‘ilmun-falima tuhajuna fima laysa lakum-bihi ‘ilm? Wallahu ya-lamu wa ‘antum la ta-lamun: "Behold! You are those who argue about that whereof you have some knowledge. But why argue you concerning that whereof you have no knowledge? Allah knows. You know not." (3.66)
Wa lakin-kunu Rabba-niyina bima kuntum tu-’allimunal-kitaba wa bima kuntum tadrusun: "Be you faithful servants of the Lord by virtue of your constant teaching of the scripture and of your constant study thereof." (3.79)
From these ayats, it is obvious that the method of acquiring perfection through speculative knowledge is refuted. The Holy Prophet Muhammad (S. A. W.) explained that although he is the Prophet of God, he does not have complete knowledge. Finally, becoming the faithful servant of the Lord by virtue of constant study of the scripture is recommended. The members of modern civilization manufacture so many defective religious principles through speculative concoctions. This is not religion. They do not know what is religion and what is irreligion. Real religion is not something that can be manufactured. It is knowledge direct from God, which exists eternally. The real purpose of knowledge is to know Allah. One who knows Allah is liberated. No one, therefore, can understand God by speculative knowledge. Indeed, by speculation one will be bewildered. Speculative knowledge cannot give us reality as it is, but will always be imperfect. Simply due to the fact that our senses for gathering knowledge are imperfect. So-called scientists try to prove that there is no God and that everything is happening because of the laws of nature, but this is imperfect knowledge because nothing can work unless it’s directed by Allah. There are so many nonsensical literatures, stories and books of speculative philosophy. Materialistic persons are very interested in reading such literature. But when they are presented with genuine books of knowledge like the Holy Qur’an, they are not interested. These persons are condemned by the supreme order of Allah. One has to acquire pure knowledge from the authorized scriptures. So-called speculative arguments about the Absolute Truth are therefore useless.
However, on the path of sincere speculative knowledge, one can become free from sinful life by understanding things as they are. Therefore, the acquirement of speculative knowledge is also considered a method of atonement, but a very slow method. One is gradually purified if one cultivates knowledge, even through mental speculation, and strictly follows the regulative principles enjoined in the scriptures. Therefore, the platform of speculative knowledge, is better than the platform of fruitive action. There is every chance of falling from the platform of fruitive activity to hellish conditions, but on the platform of speculative knowledge one is saved from hellish life, although one is still not completely free from material infection. The difficulty is that on the platform of speculative knowledge one thinks that he has been liberated and has become god. This is another phase of ignorance. Actually the highest knowledge consists of understanding Allah. Unintelligent men who do not understand Allah are grossly puffed up, thinking that they are liberated or have themselves become Allah. This is ignorance. Real knowledge and real liberation is to surrender unto Allah and engage in devotional service. Simply by the speculative process one cannot be freed from material bondage, for the cause of bondage still exists. One has to remove the cause, and then the effect will be removed. The Lord is eternally the symbol of full and perfect knowledge. This is His uniqueness: perpetual freedom from all material contaminations. This distinguishes the Lord from the common living entities. By unnecessary dry speculative arguments, the whole subject matter becomes distorted, and thus the Lord moves still further away from our understanding. The dry speculators, however, because of their following the principles of austerity and penance, can have knowledge of the impersonal features of the Lord to some extent, but there is no chance of their understanding Him perfectly because only the completely sinless persons can accept pure devotional service to the Lord. When advancement of knowledge is applied in the service of the Lord, the whole process becomes absolute. There is no use presenting dry speculative theories for sense gratification. Philosophy and science should be engaged to establish the glory of the Lord. Advanced people are eager to understand the Absolute Truth through the medium of science, and therefore a great scientist should endeavor to prove the existence of the Lord on a scientific basis. Similarly, philosophical speculations should be utilized to establish the Supreme Truth as sentient and all-powerful. In this way, all other branches of knowledge should always be engaged in the service of the Lord. All "knowledge" not engaged in the service of the Lord is but nescience. Real utilization of advanced knowledge is to establish the glories of the Lord, and this is real service to Allah and humanity. Scientific knowledge engaged in the service of the Lord and all similar activities are all factually glorification of the Lord.

Some people try to attain mystic power for becoming perfect. Such mystic power might militate against one’s progress towards God-realization. For one who acquire mystic power, there is the danger of becoming proud of his achievements, as a result of which he would be compelled to gradually neglect God. Mystic power is not at all required for progression on the devotional path. However, Allah can award mystic power to His dear devotees for the execution of their particular service to Him, though they themselves care little for mystic power. When the devotees are endowed with mystic power for discharging devotional service to God, such endowment is beneficial for devotees and people alike. If it is required, Allah Himself will award mystic power to the deserving person.

Thus Allah explains in the Holy Qur’an how He bestowed mystic power to His messenger, namely Moses:

Wa ma tilka bi-yaminika ya-Musa
Qala hiya ‘asaya ‘ata-wakka-’u ‘alayha wa ‘ahushu biha ‘ala ganami wa liya fiha ma-’aribu ‘ukhra
Qala ‘alqiha ya-Musa
Fa-’alqaha fa-’iza hiya hayatun-tas-’a
Qala khuzha wa la ta-khaf / sanu-’iduha siratahal-ula.
Wazmum yadaka ‘ila janahika takhruj bayza min gayri su-’in ‘ayatan ‘ukhra
Li-nuriyaka min ‘ayati-nal-kubra:
"What is that in your right hand, O Moses?
He (Moses) said: ‘It is my stick, on it I lean and with it I beat down branches for my sheep, and in it I find other uses.’
(Allah) said: ‘Throw it down, O Moses!’
So he threw it down and behold! It was a snake slithering.
(Allah) said: ‘Grasp it and fear not. We shall restore it to its former condition.
Now thrust your hand under your armpit; it will come forth unharmed, white (and shining), as another token -In order that We may show you (some) of Our greater signs’." (20.17-23)
Wa ‘izis-tasqa Musa li-qawmihi faqulnazrib-bi-’asakal-hajar / fan-fajarat min-husnata ‘ashrata ‘ayna / Qad ‘alima kulli ‘unasim-mashrabahum: "When Moses asked for water for his people, We (Allah) said: ‘Strike the rock with your stick.’ Then, from there, twelve springs gushed forth (so that) each tribe knew its drinking-place." (2.60)
Here we have a reference to the tribal organization of the Jews, which played a great part in their forty years of march through the Arabian deserts (Num. I and II) and their subsequent settlement in the land of Canaan (Josh. XIII and XIV). The twelve tribes were descendants of the sons of Jacob, whose name was changed to Israel (soldier of Allah) after he had wrestled with Allah (Genesis XXXII.28). Israel had twelve sons (Gen. XXXV.22-26), including Levi and Joseph. The descendants of these twelve sons were the "Children of Israel." Levi’s family obtained the priesthood and the care of the Tabernacle. They were exempted from military duties. For such exemption, the census was taken (Num. I.47-53). They were distributed among all the Tribes, and were really a privileged caste and not numbered among the Tribes. Moses and Aaron belong to the house of Levi.
The above mentioned verses of the Holy Qur’an are connected with the story of Moses, the messenger of God (20.9-99).
Long after the age of Joseph, who had been a minister to one of the Pharaohs, there came on the throne of Egypt a Pharaoh who hated the Israelites and wanted them to be annihilated. He ordered the Egyptian midwives to kill Israelite male babies. But fortunately, Moses was shielded from them, and his mother hid him. But when the danger of discovery was imminent Allah instructed her thus: "Feed Moses with your breast milk; then put him into a basket, and send the basket floating down the Nile. The great river shall throw him onto its bank whence an enemy to Me and to him shall take him away. But you need neither fear nor grieve. I shall bring him back to you and make him one of Our messengers."
She did this and sent her daughter to follow the basket and see where and into whose hands it went. So Moses’s sister observed him always from afar. The basket was floated into the river Nile. It flowed on into a stream that passed through Pharaoh’s garden. It was picked up by Pharaoh’s people and the child was adopted by Pharaoh’s wife. The Pharaoh had apparently no son, but only a daughter, who afterwards shared his throne. It is probable that it was an early Pharaoh of the XVIII^th Dynasty, say Thothmes I, about 1540 BC. Thus, the family of Pharaoh Thothmes I took him up.
Then the sister of Moses went to them and said: "Shall I search out a good wet-nurse for the child, that she may rear the child you are going to adopt?" That was exactly what they wanted. She ran home and told her mother. The mother was delighted to come and fold the infant in her arms again and feed it at her own breast. Thus Allah restored Moses to his mother so that she may be comforted and no longer grieve, and so she will know that the promise of Allah is true.
Years passed. The child grew up. When Moses reached his full strength and was ripe, Allah gave him wisdom and knowledge. One day, he went to the Israelite colony and saw all the Egyptian oppression under which Israel labored. He saw an Egyptian smiting an Israelite, apparently with impunity. The Israelite asked Moses for help. So Moses struck the Egyptian with his fist and killed him. He did not intend to kill him, but in fact the Egyptian died of the blow. Moses was full of regrets and repentance, and he prayed to Allah, and obtained Allah’s forgiveness.
In the morning one man came, who was friendly to him, from the utmost part of the city.
He said: "O Moses! The chiefs are making plans to slay you. Therefore escape."
So he fled out of Egypt to the Sinai Peninsula, to the land of the Midianites. There he married one of the daughters of the Midianite chief, and lived with the Midianites for many years.
After many years spent in a quiet life, grazing his father-in-law’s flocks, Moses came one day to the valley of Tuwa underneath the great mountain mass of Sinai, called Tur. He saw in the distance a fire and said to his family: "Wait here. I see a fire in the distance. Perhaps I shall bring you tidings, or a charred piece of wood from the fire so that you may warm yourselves."
When he reached it, he was addressed by Allah: "O Moses! I am your Lord. So take off your shoes, for you stand in the sacred valley of Tuwa. I have chosen you. What is that in you right hand?"
Moses answered: "This is my stick."
Allah ordered: "O Moses, throw it down." So he threw it down, and it became a snake.
Allah said: "Grasp it again and fear it not. We shall return it to its former condition. Also thrust your hand within your armpit, it will come forth white and shining without hurt. This will be another token, which We may show you from Our greater signs. Now go to Pharaoh. He has transgressed the limits."
Moses said: "O my Lord! Relieve my mind, and ease my task for me. I beg you remove the impediment from my speech, so they may understand Your message. And give me a helper from my family, Aaron, my brother. Strengthen me through him, and let him share my task."
Allah replied: "You are granted your request, O Moses. Now go with your brother to Pharaoh and speak unto him a gentle word, that perhaps he may heed or fear."
They said: " Our Lord! We fear that he may be hasty with us or that he may be cruel and unjust.
Allah replied: "Fear not. I am with you both always, hearing and seeing. So go on to him and say: "We are two messengers of your Lord. So let the Children of Israel come with us, and do not torment them. We bring you a token from your Lord."
Their mission was in the first instance to Pharaoh and to the Egyptians, and then to lead the Israelites out of Egypt.
When this message was delivered, Pharaoh asked them: "O Moses! Who is your Lord?"
Moses replied: "Our Lord is He Who gave to each created thing its form, then guided it aright."
Pharaoh again questioned: "What then is the condition of the previous generations?"
Moses answered: "The knowledge of that is with my Lord duly recorded."

Pharaoh said: "If you came with a token, then produce it."
Then Moses threw down his stick and it become a snake, and he drew forth his hand from his bosom and it had become white in color and shining for the people to see.
The chiefs of Egyptians accused Moses of a design to deprive them of their land, and of exercising black magic.

Pharaoh said: "We surely can produce similar magic."

So he called all the famous magicians. The magicians cast their spell first which deceived the people’s eyes. Their ropes and their sticks, by the magic, seemed to move about like snakes. So realistic was the effect that even Moses felt a fear in his mind.
Allah said to him: "Fear not! You is higher. That which they have made is but a magician’s trick, and a magician shall not be successful to whatever point of skill he may attain. Throw your stick!" Moses did this and his stick swallowed up their sticks. Thus Truth stood victorious over illusion.
Then the magicians fell down prostrate, crying: "We believe in the Lord of the worlds, the Lord of Moses and Aaron."
Pharaoh said: "You believe in Him before I give you permission! Moses is your chief who taught you magic! This is the plot that you have plotted in my city so that you may take its people with you. Now surely I will cut off your hands and feet on opposite sides, and I will crucify all of you."
The magicians replied: "We no longer see you as higher than the Truth that has been revealed to us or see you as higher than He Who created us. So do what you will do. You will end for us only the life of this miserable world. We believe in our Lord, that He may forgive our sins, including the magic unto which you forced us to do. Verily he who comes to his Lord as a sinner, - for him there is hell. There he will neither die nor live. But those who come to Him as believer, having done righteous works, there are higher stations. O Allah! Invest unto us steadfastness and allow us to die as men who have surrendered to You."
Pharaoh’s order against the magicians was drastic enough. But his Council is not satisfied. "If you leave Moses and the Israelites alone," they say, "where will be your authority? You and your gods will be defied!"
Pharaoh said: "We will slay their male children and save alive their females. The race of Israel would thus be at an end."
Time passes, and at last Moses is commanded by Allah: "Take away My servants by night and strike for them a dry path through the sea, fearing not to be swallowed by Pharaoh’s army or by the sea." Moses did this. He took the people of Israel and went to the Red Sea shore into Sinai Peninsula. There Moses tapped the sea with his stick and created a dry path in the sea. The people raced across this path. When Pharaoh followed with his armies, the sea folded itself over, wiping out the whole army.
From this story we can understand that Allah provides any kind of mystic power to His pure devotees to establish His mission. While people who try to develop mystic powers and make show of it are condemned.
Thus in the Holy Qur’an, it is explained that mystic power is bestowed by God and can be useful in the service of God. Otherwise it is useless. Those who desire the material perfections of mystic power are all restless because they want something for themselves, but the devotee is completely peaceful because he has no demand for himself and is always ready to serve the desire of the Lord. The master of mystic powers, can exhibit eight kinds of wonders by becoming smaller than the atom or lighter than a feather, getting anything and everything he desires, going anywhere and everywhere he likes, creating even a planet in the sky, etc. There are many mystics having different proficiencies in these wonderful powers. They can perform such wonderful things, far beyond the ordinary living beings capabilities. The devotees of the Lord do not directly practice the process of attaining mystic powers, but, by the grace of the Lord, His devotee can defeat even a great mystic. Those who have reached the highest perfectional stage of mystic power can see everything in the past, present and future. Similarly, the devotees of the Lord can see everything that is in the revealed scriptures clearly. The devotees of Allah can very easily understand the science of Allah, as well as the situation of the material and spiritual creations. Devotees do not have to endeavor for any perfection in mystic powers. They are competent to understand everything by the mercy of the Lord. Mystics are generally attracted to the by-products of mystic power, for they can become smaller than the smallest or greater than the greatest, achieve anything they desire, have power even to create a planet, or bring anyone they like under their subjection. Mystics who have incomplete information about the result of devotional service are attracted by these powers, but these powers are material; they have nothing to do with spiritual progress. Just as other material powers are created by the material energy, mystic powers are also material. A perfect devotee’s mind is not attracted by any material power, but is simply attracted by unalloyed service to the Supreme Lord. For a devotee, the process of merging into Allah’s effulgence is considered to be hellish, and mystic power or the preliminary perfection of mystic power, which is to control the senses, is automatically achieved. As for elevation to heavenly planets, a devotee considers this to be simply hallucinatory. A devotee's attention is concentrated only upon the eternal loving service of the Lord, and therefore the power of death has no influence over him. In such a devotional state, a perfect devotee can attain the status of immortal knowledge and bliss.

There are some kind of spiritualists like the Sufis who try to become one with the Supreme. They proclaim, "An al-Haqq" - "I am Truth". The Sufis accept impersonalism, believing in the oneness of the living entity with the Absolute Truth. Their supreme slogan is "An Al-Haqq", which philosophically means "I am one with Allah" or "I am Allah". The union with the Supreme of the impersonalists and the union with the Supreme of the devotees are not on a par. The impersonalists try to fully stop their individuality by attaining unification through merging into oneness, whereas the devotees keep their individuality so that they can exchange feelings in relationship with the supreme individual Lord. Such reciprocation of feelings takes place in the spiritual world, and therefore the liberation sought by the impersonalists is already achieved in devotional service. The devotees attain liberation automatically, while continuing the transcendental pleasure of maintaining individuality. The destination of the devotees is the supreme abode, the place where anxieties, distress and unhappiness simply do not exist. One should not mistake the destination of the devotees and that of the impersonalists to be one and the same. The destinations are distinctly different, and the transcendental pleasure derived by the devotee is also distinct from spiritual feelings alone. Those who try to avoid fruitive activity and those who become silent in order to merge into the spiritual existence of the Absolute Truth are generally known as speculative philosophers. They are not interested in fruitive activity, but only in merging into the Supreme. In either case, both are interested in personal benefit. The fruitive workers are directly interested in personal benefit within the material world, and the speculative philosophers are interested in merging into the existence of the Supreme. The speculative philosophers maintain that fruitive activity is imperfect. For them, perfection is the cessation of work and the merging into the supreme existence. That is their goal in life. The speculative philosopher wants to extinguish the distinction between knowledge, the knower and the aim of knowledge. This philosophy is called monism, or oneness, and is characterized by spiritual silence. There are two parties of philosophers, generally known as the monists and the dualists. The monist believes in the oneness of the Absolute Truth and the living entity, but the dualist believes in the separate identities of the living being and the Absolute Truth. Above these two classes of philosophers is the philosophy of simultaneous oneness and difference. This philosophy was propounded by Shree Chaitanya Mahaprabhu. Union with the Supreme does not always indicate that a living being merges into the existence of the Lord. To become one with God means to attain one's original, spiritual quality. Unless one attains one's spiritual quality one cannot enter into the kingdom of God. The members of the impersonalist school explain their idea of oneness by the example of the mixing of river water with sea water. But we should know that within the water of the sea there are living beings, who do not merge into the existence of water but keep their separate identities and enjoy life within the water. They are one with the water in the sense that they have attained the quality of living within the water. Similarly, the spiritual world is not without its separate paraphernalia. A living being can keep his separate spiritual identity in the spiritual kingdom and enjoy life with the Supreme Spiritual Being, Allah.

Different processes of self-realization such as fruitive activity, speculative knowledge; mystic power and union with the Supreme can gradually lead one to the ultimate perfection of life, which is devotional service to the Supreme Lord. If one, sincerely and without selfish motives, sacrifices some fruits of his activity to God or cultivates knowledge to understand God or acquires mystic power to perceive God or tries to unite with God, then he can gradually become eligible to perform pure devotional service to God. One can serve God in numerous ways; however, pure devotional service with love and affection through complete surrender to the will of God is the highest perfection of human life.

Ultimately therefore, in the Holy Qur’an, everything else is refuted and devotional service to the Supreme Lord is established:

Bala man ‘aslama wajha-hu lillahi wa huwa muhsinun falahu ‘ajruhu ‘inda Rabbih / wa la khawfun ‘alayhim wa la hum yahzanun: "Whoever surrenders his whole self to Allah while doing good, he will get his reward with his Lord; there shall no fear come upon them neither shall they grieve." (2.112)
At-ta-’ibunal-’abidunal-hami-dunas-sa-’ihunar-raki-’u-nas-saji-dunal-’ami runa bil-ma ‘rufi wana-huna ‘anil-munkari wal-hafizuna li-hudu-dillah: "(Triumphant) are those who turn repentant (to Allah), those who serve Him, those who praise Him, those who fast, those who bow down, those who fall prostrate in worship, those who enjoin the right and who forbid the wrong and those who observe the limits set by Allah." (9.112)
Alla ta’budu ‘illal-lah: "Serve none but Allah." (11.2)
Qulid-’ullaha ‘awid-’ur-Rahman / ‘ayama tad-’u fala-hul-’asma-’ul-husna / wa la tajhar bi-salatika wa la tukhafit biha wabtagi bayna zalika sabila: "Say: ‘Call upon Allah, or call upon Rahman (Beneficent), by whatever name you call upon Him (it is well). For to Him belong the Most Beautiful Names. Neither speak your prayer aloud, nor speak it in a low tone, but seek a middle course between." (17.110)
Wa ‘innallaha Rabbi wa Rabbukum fa-buduh / haza siratum-mustaqim: "Verily Allah is my Lord and your Lord. So serve Him. That is the right path." (19.36)
Inna-lazina ‘inda Rabbika la yastak-biruna ‘an ‘iba-datihi wa yusabi-hunahu wa lahu yas-judun: "Those who are with your Lord are not too proud to do Him service, but they praise Him and adore Him." (7.206)
Innani ‘anallahu la ‘ilaha ‘illa ‘ana fa-budni wa ‘aqimis-salata li-zikri: "Verily, I am Allah. There is no god but I. So serve Me and establish worship for My remembrance." (20.14)
Ya-’ibadiyallazina ‘amanu ‘inna ‘arzi wasi-’atun-fa-’iyyaya fa-budun: "O My servants who believe! Truly, My earth is spacious. Therefore serve Me only." (29.56)
Fruitive activity, speculative knowledge, mystic power and desire to merge into the existence of the Supreme cannot lead one to the goal of perfection. Fruitive work, in which almost all people in general are engaged, is always painful either in the beginning or at the end. It can be fruitful only when made subservient to the devotional service of the Lord. The result of such furtive work must be offered for the service of the Lord, otherwise it leads to material bondage. The bona fide enjoyer of fruitive work is the Supreme Lord, and thus when it is engaged for the sense gratification of the living beings, it becomes an acute source of trouble.
One should know that Allah is the friend of everyone, whether he be an ordinary worker, an empiric philosopher, or even a mystic - and what to speak of the transcendentalists who are unselfish servitors of God. The Supreme Lord always does good for one and all by empowering His devotees to preach and propagate the transcendental process of devotional service to God everywhere, in accord with the specific time, place, and audience. The Lord is therefore called the prime cause of all causes and the reservoir of all blessings. And the people in general can attain perfect peace and tranquillity when they come to know Him by the gradual process of devotional service with transcendental results.
The highest summit of spiritual perfection is knowledge of the Supreme Lord. Unless one is firmly convinced of the different opulences of the Supreme Lord, he cannot engage in devotional service. Generally people know that Allahu Akbar or Allah is Great, but they do not know in detail how Allah is Great. If one knows factually how Allah is Great, then naturally he becomes a surrendered soul and engages himself in the devotional service of the Lord. When one factually knows the opulence of the Supreme, there is no alternative but to surrender to Him. This factual knowledge can be known from the descriptions of the bona fide Scriptures.
With our present materialized senses we cannot perceive anything of the transcendental Lord. Our present senses are to be rectified by the process of devotional service, and then the Lord reveals Himself to us. The transcendental Lord can be perceived only by pure devotional service. So it is confirmed in the Holy Qur’an that only devotional service can lead one to the side of Allah and that only devotional service can reveal Him. The Lord is always visible to the devotees whose eyes have been anointed with the tinge of devotional service. So we have to take information of the transcendental form of the Lord from persons who have actually seen Him with perfect eyes smeared with devotional service. In the material world also we do not always see things with our own eyes; we sometimes see through the experience of those who have actually seen or done things. If that is the process for experiencing a mundane object, it is more perfectly applicable in matters transcendental. So only with patience and perseverance can we realize the transcendental subject matter regarding the Absolute Truth. He is formless to the neophytes, but He has a transcendental form for the expert servitor.

Shree Chaitanya Mahaprabhu said: "Some scholars of the Qur'an are not very advanced in philosophical knowledge. Although there are many methods prescribed to reach perfection, they do not know the ultimate conclusion of the Qur’an, which should be considered the most powerful. Studying your own Qur'an and deliberating over what is written there, what is your conclusion?"

(Chaitanya-charitamrita, Madhya-lila, 18.197-198)

The saintly Muslim replied, "All that you have revealed is true. This has certainly been written in the Qur'an, but some of our scholars can neither understand nor accept this side. Usually they describe Allah's impersonal aspect, but they hardly know that Allah's personal feature is worshipable. They are undoubtedly lacking this knowledge. I have studied the Muslim scriptures very extensively, but I still cannot conclusively decide what is the ultimate goal of life or how I can approach it. Now that I have seen and heard you, my false prestige that grew on me from being a learned scholar has been washed away." (50, Madhya-lila, 18.199-203) Saying this, the saintly Muslim took shelter of Shree Chaitanya Mahaprabhu, accepted him as spiritual preceptor and requested him to speak of life's ultimate goal and the process by which it could be obtained.
Shree Chaitanya Mahaprabhu answered, that ultimate goal of human life is the love of God and the process by which it could be obtained is chanting the holy names of God, "You have chanted the holy name of God, therefore the sinful reactions you have accumulated over millions of years are now gone. You are now pure."
Shree Chaitanya Mahaprabhu then told all the Muslims there, "Chant the holy name of God! Chant the holy name of God!" As they all began to chant, they were all overwhelmed by ecstatic love. In this way Shree Chaitanya Mahaprabhu indirectly initiated the saintly Muslim by advising him to chant the holy name of God. By hearing from Shree Chaitanya Mahaprabhu, a pure surrendered devotee of God, the saintly Muslim with great joy and ecstasy received the deeper realizations of the Holy Qur’an. Previously he had been amazed and hooked on the beauty of the external opulence of the treasure chest but now by the association of a pure surrendered devotee and chanting the holy name the real personal treasure was been revealed. He felt so much love and devotion for Allah that he began to realize how Allah is his real friend, his merciful guide, his only provider and maintainer and his loving well-wisher. He realized that Allah has a never-ending personal relationship with everyone, He personally instructs each and everyone from inside and outside, He loves every single living entity but He takes special care of the living beings that are sincerely trying to devote everything to Him. He began to consciously see that Allah is just waiting for us to place our dependence on Him and take shelter of His supreme guidance and protection. Allah proclaims that who ever takes shelter of Him with love and devotion will without a doubt attain the supreme destination. By the mercy of Allah the Muslim scholar finally realized the ultimate goal of the Holy Qur’an is to bring us to the point of surrender and dependence on Allah, the beginning of love of God.
The hidden meaning of the Qur’anic verses were revealed to the saintly Muslim and his heart was overwhelmed with love and devotion. He realized that aside of the impersonal nature, the personal nature of Allah is worshipable. This personal nature of Allah can be realized by the association and mercy of the pure devotees. There was another Muslim present whose name was Vijuli Khan. He was a young man, the son of the king. All the other Muslims, Pathanas, headed by the saintly scholar were his servants.
Vijuli Khan overwhelmed with the power of pure spiritual knowledge also took shelter of Shree Chaitanya Mahaprabhu. Before Shree Chaitanya Mahaprabhu moved on, he bestowed His blessings upon them. All the Pathana Muslims then became mendicants. Later these very Pathans became celebrated as Pathana Devotees. They toured all over the country and chanted the glorious activities of Shree Chaitanya Mahaprabhu. Vijuli Khan became a greatly advanced devotee of God and his importance was celebrated at every place of pilgrimage.
In this way Shree Chaitanya Mahaprabhu, without considering a mans bodily designations such as religion, color, creed, sex, age and position, traveled and spread the essence, the ultimate conclusion of all bona fide scriptures. He explained that love of God is attainable when anyone sincerely endeavors to take shelter of the Supreme Lord and chants His holy names.
It is again and again stressed in the Holy Qur’an, Fasabih bismi Rabbikal ‘Azim: "So chant the name of your Tremendous Lord." (69.52)
This is the essential recommendation of all authentic scriptures of the world.
The hadith related by Tirmizi mentions 99 names of Allah. According to another tradition, knowledge of Allah is based on the 99 names. One tradition is that there are 3,000 names of Allah as follows: 300 given in Tauret, 300 in Zabur, 300 in Ingil and 99 + 1 (hidden name) in the Holy Qur’an. All other names remain unknown. (22, p.43)
According to one ancient tradition if one discovers the 100th hidden name of Allah he will be able to conquer the entire world.

These 99 names or attributes are classified under six categories:

1. First category has seven names, which describe the absolute being and unity of Allah;
2. Five names present Him as the Creator of all;
3. Four names present His special moral attributes;
4. Eighteen names refer to His general attributes;
5. Twenty four names, known as isma-e-jamaliya (beautiful names) represent Him as merciful and gracious;
6. Forty one names, known as isma-e-jalaliya (glorious and awe-inspiring names) represent Him as all powerful and absolute Sovereign God.

Allah is al-Qadir (the Powerful), al-Jabbar (the Strong), al-Hassib (the Reckoner), al-Kabir (the Great), al-Adil (the Just), al-Rabb (the Lord) and al-Qabiz (the Controller). All these names of Allah are of the category of isma-e-jalaliya (glorious names) also translated as terrible names. (22, pp. 35-39)
Abuhurairah witnessed that the Apostle of God said: "Verily there are 99 names for God; and whoever counts them shall enter into Garden. He is:

Allah - that which there is no other;
Al-Rahman - the compassionate;
Al-Rahim - the merciful;
Al-Malik - the king;
Al-Kudus - the pure;
Al-Salam - His nature is secure from defect;
Al-Momin - the shelter;
Al-Muhaimin - the witness;
Al-Aziz - the powerful and incomparable;
Al-Jabbar - the benefactor;
Al-Mutacabbir - the mighty doer;
Al-Khalid - the creator;
Al-Bari - the fixer of quantity before creating;
Al-Musawwir - the giver of likeness;
Al-Ghaffar - the pardoner;
Al-Kahhar - the breaker of the backs of tyrants;
Al-Wahhab - the perpetual bestower;
Al-Razzak - the sender of daily bread to the creation;
Al-Fattah - the opener of the doors of mercy on His servants;
Al-Alim - the omniscient;
Al-Kabid - the taker of souls;
Al-Basit - the opener of daily bread on whom He wills;
Al-Khafid - the sinker of the infidels to the lowest earth;
Al-Rafi - the raiser up;
Al-Muizz - the giver of greatness in the world to whom He wills;
Al-Mudhill - the ruiner;
Al-Sami - the hearer;
Al-Basir - the seer;
Al-Hacam - the orderer, amongst the creation in the expulsion of oppression;
Al-Adil - the just;
Al-Latif - the doer of good to the creation;
Al-Khabir - the knower;
Al-Halim - the clement;
Al-Adhim - the great;
Al-Ghafur - the great pardoner;
Al-Shacur - the giver of rewards to the grateful;
Al-Ali - the most high;
Al-Kabir - the Lord of greatness;
Al-Hafidh - the guardian;
Al-Mukit - the giver of strength;
Al-Hasib - the taker of accounts;
Al-Jalil - the glorious;
Al-Carim - the munificent;
Al-Rakib - the keeper of watch;
Al-Mujib - the approver of supplications;
Al-Wasi - the expander;
Al-Hacim - the knower of the realities of things;
Al-Wadud - the friend;
Al-Majid - the lord of glory;
Al-Baith - the awakener;
Al-Shahid - the giver of witness;
Al-Haqq - the truth;
Al-Wacil - the taker on himself the affairs of servants;
Al-Kawiy - the strong;
Al-Matin - the firm;
Al-Waliy - the assister of true believers;
Al-Hamid - the praiser of His own nature;
Al-Muhsi - the counter;
Al-Mubdi - the creator of new;
Al-Muid - the causer of return;
Al-Muhiy - the causer of life;
Al-Mumit - the causer of death;
Al-Haiy - the living one, who never dies nor declines;
Al-Kaiyum - the maker alive of the creation;
Al-Wajid - the finder of all perfections;
Al-Majid - the grand;
Al-Wahid - the one;
Al-Samad - from the court of whom all desires are supplicated, and he in need of no one;
Al-Kadir - the Lord of power;
Al-Maktadir - the Lord of might;
Al-Mukaddim, al-Mawakhkhir - the bringer before and after;
Al-Awwal - the first;
Al-Akhir - the last;
Al-Dhahir - whose existence is clear;
Al-Batin - whose realities hidden;
Al-Wali - the master of all;
Al-Mutaali - the sublime of degree;
Al-Barr - doer of good;
Al-Tawwab - the accepter of repentance;
Al-Muntakim - the taker of revenge;
Al-Afuw - the eraser of sins;
Al-Rawuf - the benefiter;
Malik-ul-Mulci - the ruler of countries;
Dhul-Jalal-wal Icram - the Lord of glory and greatness;
Al-Muksit - the giver of justice;
Al-Jami - the assembler of the creation;
Al-Ghani - the independent;
Al-Mughni - the maker of independence;
Al-Muati - the giver to whom He wills;
Al-Mani - the withholder from whom He wills;
Al-Darr - the creator of profit;
Al-Nafi - the creator of loss;
Al-Nur - the maker of light and giver of light;
Al-Hadi - the director;
Al-Badi - the incomparable;
Al-Baki - the eternal;
Al-Warith - the heir;
Al-Rashid - the shower of the straight road;
Al-Sabr - the most patient." (101, p.545)
AND Hidden name.

The Holy Qur’an recommends:

Qulid-’ullaha ‘awid-’ur-Rahman / ‘ayama tad-’u fala-hul ‘asma-’ul-husna: "Say: Call upon Allah, or call upon Rahman (Beneficent), by whatever name you call upon Him (it is well). For to Him belong the most beautiful names." (17.110)

The Arabic word "Rahman", "Most Gracious" is a intensive form of referring to Allah’s attribute of Mercy. Mercy may imply pity, patience and forgiveness, all of which the sinner needs and Allah Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from Allah Most Gracious to all His creatures, protecting them, preserving them, guiding them and leading them to clear light and higher life. Rahman describes one of the attributes of Allah, - His grace and Mercy which comes to the sinner even before he feels consciously in need of it, - the preventive Grace which saves Allah’s servants from sin. Allah can be invoked, either by His simple name, which includes all attributes, or by one of the names implying the attributes by which we try to explain His nature to our limited understanding. In Al-Qur’an the holy name Rahman is especially stressed. A very interesting fact is that Sri Chaitanya Mahaprabhu in his religious activity put special emphasize on this name of God.
In his instructions Mahaprabhu gave special preference and highlighted the importance of chanting the holy names of God. He said that in this age of quarrel and hypocrisy, the only way to attain love of God is by chanting His holy names. By his powerful preaching he involved hundreds of thousands of people from different backgrounds in chanting the holy names of the Supreme Lord. Some scholars said that Mahaprabhu knew the hidden, or secret name of Allah. Therefore he was very powerful and easily conquered the hearts of everyone who approached him. Anyone who listened to his chanting of the holy names of the Supreme Lord joined in and was overwhelmed with ecstatic love for God. Thus chanting the beautiful names of the one Almighty God is the essence of his teachings.