Asma wa siffat

{Surely by mentioning ALLAH hearts become peaceful} (13:28).

The famous of hadeeth of Abu Hurairah (radhiAllaahu 'anhu):-

Narrated Abu Hurairah (radhiAllaahu 'anhu) Allaah's Messenger (sallallaahu 'alaihi wa sallam) said : "Allaah The Most High has ninety-nine names. He who retains them in his memory will enter Paradise.

He is Allaah, other than whom there is none worthy of worship, the Compassionate, the Merciful, the King, the Holy, the Source of Peace, the Preserver of Security, the Protector, the Mighty, the Overpowering, the Great in Majesty, the Creator, the Maker, the Fashioner, the Forgiver, the Dominant, the Bestower, the Provider, the Decider, the Knower, the Withholder, the Plentiful Giver, the Abaser, the Exalted, the Honourer, the Humiliator, the Hearer, the Seer, the Judge, the Just, the Gracious, the Informed, the Clement, the Incomparably Great, the Forgiving, the Rewarder, the Most High, the Most Great, the Preserver, the Sustainer, the Reckoner, the Majestic, the Generous, the Watcher, the Answerer, the Liberal, the Wise, the Loving, the Glorious, the Raiser, the Witness, the Real, the Trustee, the Strong, the Firm, the Patron, the Praiseworthy, the All-Knowing, the Originator, the Restorer to Life, the Giver of Life, the Giver of Death, the Living, the Eternal, the Self-sufficient, the Grand, the One, the Single, He to Whom men repair, the Powerful, the Prevailing, the Advancer, the Delayer, the First, the Last, the Outward, the Inward, the Governor, the Sublime, the Amply Beneficent, the Acceptor of Repentance, the Avenger, the Pardoner, the Kindly, the Ruler of the Kingdom, the Lord of Majesty and Splendor, the Equitable, the Gatherer, the Independent, the Enricher, the Depriver, the Harmer, the Benefactor, the Light, the Guide, the First Cause, the Enduring, the Inheritor, the Director, the Patient." [1]

Some Of The Reasons For Its Weakness :-

At-Tirmidhee says : This hadeeth is Ghareeb. It has been narrated by other than one person from Sufyaan Bin Saaleh, and we do not know the hadeeth except from Sufyaan Bin Saaleh, and he is (only) trustworthy amongst the scholars of hadeeth. [2]

Ibn Atee says : The hadeeth in At-Tirmidhee is not Mutawaatir. In it are names that deviate from the rules, and (there are names) found in the du`a of the Prophet eg., Ya Hannaan, Ya Mannaan; and not one of them is in the hadeeth of At-Tirmidhee. [3]

Al-Qaadi Abu Bakr Ibn al-'Araabi says : We do not know if the explanation of these names (i.e. 99 names) are in the hadeeth or from the saying of the narrator.

Al-Mahfuz says from Abu Ayyub and Hisham, "(regarding this hadeeth) it is without the listing (of the names)."

Al-Hakim says : And 'Abdul 'Azeez is reliable (in the chain). Those who agree about it`s weakness are Bukhaaree, Muslim, and Ibn Ma'een. Al-Baihaqi (says) it is weak among the traditionalists. And Al-Baihaqi says : It is conceivable that it`s tafseer is dropped from some of the narrator, and because of this probability the two sheikhs (Bukhaaree and Muslim) moved to the hadeeth of Al-Waleed in the Saheeh.

Haafidh Ibn Hajr explains the reason for it`s being Da'eef in "Fathul-Bari" 11/215

Ibn Katheer says : The listing of this hadeeth is Mujarrad (which is an addition by a reporter to the text of the saying by the narrator.)

Ibn Taimiyyah also says : Verily the ninety-nine names have not been specified in any saheeh hadeeth from the Prophet (sallallaahu 'alaihi wa sallam). [4]

The evidence why it is not authentic (also) lies in that it falls short of many of the names from the text of the Qur`aan and the Sunnah. For e.g. :- Ar-Rabb, Al-Khaalik, Al-Qadeer, Al-Qareeb, and similarly, many of the names are found in it that not specified in the Qur`aan and the Sunnah for e.g :- As-Saboor, Al-Mahsee, Ar-Rasheed, Al-Baqi.

[1] At-Tirmidhee : 5/530, hadeeth no.3507. Hadeeth Saheeh without the listing of names, refer to Al-Baihaqi`s "Al-Asmaa wal Sifaat" vol. 1, p22. (See Saheeh Muslim Eng. vol.4 : 1409) [2] At Tirmidhee : 5/530, hadeeth no.3507.

[3] "Talkheesil-Baheer" : 4/172. [4] "Majmu'al-Fataawa" Shaikh-ul-Islaam Ibn Taymiyyah: 22/482.

-------

Knowing Allaah through His Names and Attributes causes a person to realize that (only) Allaah is worthy of worship, so therefore this knowledge necessitates action. Understanding the meaning of Allaah’s Names causes a person to have proper fear of Allaah, love of Him, hope in His Mercy, reliance and dependance upon Him etc., and also to fulfill one's purpose of creation - `ibaadah of Allaah subhaanahu wa ta`aalaa. Knowledge of Allaah's Names and Attributes is also the most praiseworthy of all types of knowledge.

The beautiful names and attributes of Allah subhanahu wa ta’ala are those that have been revealed to us in the Qur’an or through the Prophet sallalahu alayhi wasalam.

1. ALLAH (Ta Ha v 14)

Allah is the Title, the Name, of the One True Ilaah. The Name of Allah, you cannot play around with: there is no plural, there is no feminine. The Name Allah appears over 3000 times in the Qur’an.

He is the One and Only Deity, the One Who is Worshipped and the One Who deserves to be worshipped by the whole of His creation due to the Perfect Godly Attributes that He is described with.

"Allah! There is none worthy of worship but He, the Living, the Sustaining. Neither slumber nor sleep overtakes Him. To Him belongs whatsoever is in the heavens and the earth. Who is there that can intercede with Him except with His Permission? He Knows what happens to them (His creatures) in this world and in the Hereafter. They will not encompass anything of His Knowledge except that which He Wills. His Footstool extends over the heavens and the earth and he feels no fatigue in guarding them. He is the Most High, the Most Great." (2:255)

2. AR-RAHMAN – The Compassionate (Al-Baqarah v 163)

He is the one who wills mercy and good for all creation at all times. He pours upon all creation infinite bounties.

Allah's Name Ar-Rahman is exclusively His. For instance, Allah said,

(Say (O Muhammad ): "Invoke Allah or invoke Ar-Rahman (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names) (17:110),) and,

3. AR-RAHIM - The Merciful (Fatiha v 1-2)Bestower of Mercy. Allaah (subhaanahu wa ta`aaalaa) is Merciful to both disbelievers and believers, and to the more pious and the less pious among the believers. In Ibn Katheer’s tafseer it is reported that the effects of the attribute ar-Rahmaan extend to all creation, while those that of ar-Raheem are confined to the believers.

"And He is Merciful (Raheem) to the believers." [33:43] Allaah in His Mercy rewards the believers in the Hereafter and due to their belief and righteous deeds and He admits them to the Jannah. When one knows that in the Hereafter Allaah confines His mercy to the believers (and deals with the unbelievers with His justice), one will seek to worship Allaah and come nearer to Him in order to deserve His mercy in the Hereafter.

-

Ar-Rahman: The Entirely Merciful, Ar-Raheem: The Especially Merciful

Both of the names Rahman and Raheem come from the root Ra-ha-meem ( م ح these names are similar ,(رso they require a parallel explanation. What is Rahmah? Rahmah is mercy. In the dictionary it means: ar-rifqa wa ta’attuf, compassion, kindness and gentleness, when a person is kind, compassionate and tenderhearted towards the other. So Ar-Rahman and Ar-Raheem: The One who has a lot of Rahmah, The One who shows a lot of rahmah, He expresses a lot of Rahmah. There are two Names of Allah with the same root, to emphasize that Allah is really the MOST Merciful, there is no one else who is more merciful than Allah subhanahu wa ta’ala.

Ar-Rahman is structure of fa’laan, Ar-Raheem is structure of fa’eel. They both have mubaalaghah (intensification). What is the difference? Rahman has more mubaalagah (intensification) than Raheem. So ar Rahmaan indicates the One who has extensive and great mercy. Who is Ar Raheem then? He is the One who has extensive and great mercy but He expresses it on the ones whom He chooses. So Ar-Rahman extends to all of His creation including disbelievers, and Ar-Raheem extends to Allah’s special mercy only for the believers.

Examples from the Qur’an

20: 5->Ar Rahman ‘alal ‘arsh istawaa’. The Most Merciful, upon the throne He rose. He established His throne and showed Mercy towards all His creation.

55:1-5->  Ar Rahman, Who is He? ‘alamal Qur’an, He taught the Qur’an,  khalaqal insaan and He created mankind. This mercy is not just for the believers, but for everyone (insaan).

Raheem only to the believers: 33:43-> wa kaana bil mu’mineena raheema. One who is especially merciful to the believers.

2:37-> Innahu huwa at-Tawwaabur Raheem. Indeed He is the Greatest Acceptor of Repentance, the especially Merciful. Tawwaab is for those who turn to Allah, ie the believers.

Combinations of these Names:

These Names appear many times together. First example, the basmalah, and second verse of Fatihah. They appear together to express a lot of Mercy, Allah is the One who is  THE MOST Merciful.

When we look at Ar-Raheem, it appears with other Names:

At-Tawwaabur Raheem, Ar-Raoufur Raheem, Ghafoorur Raheem, Al-Azeezur Raheem (surah Shu’ara). Remember His mercy, but also remember His might.

Ar-Rahman

Appeared many times in surah Maryam and Furqan. Why so many times? These surahs were makkee surahs and they were introductions to the deen, so one of the first ways of how Allah Introduces Himself is by which attribute? The attribute of Rahmah, which is why the Qur’an opens up with these Attributes as well (Basmalah and Faatihah). Why, what’s so important about them? First of all, when people learn about Allah,

they shouldn’t learn He is the One who puts them into hellfire but that Allah is Ready to accept people and forgive people. This is why messengers are basheerun (giver of glad tidings) and natheer (warner). Of the first ways to introduce Allah ta’ala in da’wah is by His Mercy. Specifically for the believers, they should remember His Mercy then they should abstain from wrong actions. Think: ‘If Allah is SO Merciful to me, why should I disobey Him and do wrong? Allah is so Rahman and I am so disobedient.’ The siffah (characteristic) of Rahman and Raheem remind the believers that they should remain firm on Allah’s Obedience. Allah is So Merciful, So kind towards you, so why won’t you obey Him?

Hadeeth in Bukhari: “Verily Allah created Mercy. The day He created it, He made it into one hundred parts. He withheld with Him ninety-nine parts, and sent its one part to all His creatures.” Allah has saved the 99 parts for His true believers on the day of judgment, that is when Allah will be ar Raheem. 23:108-> Allah will say to the disbelievers: do not even speak to Me, remain in hell-fire. Why? Because they do not deserve the rahmah of Allah.   So if a person does not not benefit from His Mercy in this dunya, they do not receive in the aakhirah. To benefit is not to just receive it in this dunya, but to accept the guidance and stay away from disobedience. Doing what is required of the slave.

(Source: http://tayyibaat.wordpress.com/2008/09/20/ar-rahmaan-and-ar-raheem/ )

4. AL-MALIK - The Sovereign (Ta Ha v 114)

Allah has three Names that are similar to Malik: Maleek (مليك) and Maalik (مالك). The meaning for all three names is: One who possesses the attribute of Mulk. What is Mulk? Kingdom, dominion, power, authority. Mulk has three meanings:

1)      Possession and ownership ( 6ه4 ر7ض8 م4ل7ك4ل6 و6األ م6او6ات8 الس? To Him belongs the Ownership of the

heavens and earth 2:107)

2)      Control and authority ( 7 ال 4م4 6ك 6و7م6 م4ل7ك4ل 7ي ال For you in the authority this day 40:29)

3)      Ability and power ( 6 ي 6 4ال 8ك ون6م7ل They do not possess ability 13:16)

Words for the same root

Milaak (مالك): Milaak is used for marriage; where one person will have authority over the other. The husband does not own her but he has a degree above her.

Maalik (مالك): Maalik is used for an owner, when they possess something.

Malik (ملك): Malik is used for a king, he possesses and has authority.

These three Names show different levels of authority, power and ownership.

Malik is the One who executes His command in His possession. Every malik (king) is not able to execute their amr (will). Malik is the one who owns and also has authority and command. The one to whom the amr

(commanding) and nahy (forbidding) belong too. Only Allah has the power to command and forbid, He has the action and the word (kun, fa yakoon–be and it is). According to ibn Qayyim, Malik is the One who rules by His words, command and the One who gives the hukm (ruling).

Proof of these Names

Al Malik: appears eleven times in the Qur’an  times and out of those eleven, five times it was used for Allah azza wa jal. For example, Allah ta’ala says:

7 ال ?ه4 الل 6ع6ال6ى 7ح6قM م6ل8ك4ف6ت ال

Then High above all be Allah, the True King. (20:114)

Al-Maleek: Used once in the Qur’an, the righteous will be:

7د6 ن ع8 Sص8د7ق م6ق7ع6د8 8يكSف8ي 6د8رS م6ل م4ق7ت

In a seat of truth, near the Omnipotent King. (54:55)

Al-Maalik: This Name is not mentioned in the Qur’an, but it is used in a duaa in Bukhari which states: La Maalik il Allah, There is no King except for Allah.

Malik and Maleek have the similar meanings, Sovereign, King. The different one is Maalik. What is the difference between Malik and Maalik? Maalik is the owner, and Malik is the one who owns and executes his command. For example, one can be a maalik of their house but they cannot control how much the bills are. Al Malik is the One with Supreme Authority whose Command is executed.

(Source: http://tayyibaat.wordpress.com/2008/10/14/al-malik/ )

5. AL-QUDDUS - The Holy (Hashr v 23)

Ibnul Qayyim states: Al Quddoos means the One who is Free from and Above any sharr (evil), any naqs (deficieny) and any ‘ayb (fault). In other words, He is High Above what does not befit Him. He is THE Pure One. He doesn’t have any deficiency or fault.

Ibn Katheer states: Al Quddoos means the One free from any naqaa’is (deficiencies). He also says Al Quddoos refers to the One who is attributed with the attributes of Perfection, for example: the attribute of Knowledge and of Creation.

Al Bayhaqi states: Al Quddoos is the One who is Taahir (Pure), and Uluww (High). The One who is Pure from having any children or partners.

6. AS-SALAM - The Author of Safety, THe Provider of Peace (Hashr v 23)

The One Who is far greater and far removed from any imperfection, or that He resemble any of His creation. Hence he is far removed from any defect just as He is far removed from anything resembling Him or coming close to resembling Him in any of His Attributes of Perfection.

The statement of ibn Katheer: As Salaam is the One who is Perfect, He has no deficiencies which is why As Salaam has been translated as The Perfection.

The root of seen-laam-meem appears 170 times in the Qur’an. The Name As Salaam in the Qur’an appears once at the end of suratul Hashr (verse 23). From the sunnah we learn the Name As Salaam is mentioned in the duaa after salaah (Allahumma anta Salaam, wa minkas Salaam, tabarakta ya dhal Jalaali wal Ikraam)

(For more detailed information: http://tayyibaat.wordpress.com/2008/10/11/as-salaam/ )

7. AL-MU'MIN – The Giver of Peace/Security (Hashr v 23)

The One Who Has praised Himself with Perfect Attributes and with perfection of magnificence and beauty. The One Who sent His Messengers and revealed His Books containing signs and clear proofs. Who testified to the truth of His Messengers by giving them every sign and proof that would prove the truth of what they came with.

"He is Allah, other than whom none has the right to be worshipped. The King, the Holy, The One free from defects, the Giver of Security, the Ever-Watcher, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) Above all that they associate as partners with Him." (59:23)

Al Mu’min is mentioned once in the Qur’an, in suratul Hashr, ayah 23.

8. AL-MUHAIMIN - The Protector (Hashr v 23)

Linguistically, Al Muhaymin has several meanings.

1) It said to mean Al Ameen, the Trustworthy One and the One whom others are safe.

2) Muhaymin is also understood to be Mu’aymin, the ha (ه) read as a hamza (ء). Mu’aymin means One who offers Peace and Security.

3) Another meaning is said to be Ar Raqeeb, the Watcher, and Al Haafidh, the One who protects and Guards.

4) The fourth meaning is Ash Shaahid, the Watchful One, the One who Observes.

Muhaymin is from the root, hayminah, ha-ya-meem-noon ( ن م ي ه ). The Qur’an has been called ‘muhaymin’ (5:48), 6ا 7ن ل 6نز6 7ك6 و6أ 6ي 8ل 6اب6 إ 8ت 7ك 7ح6قp ال 8ال pم6ا م4ص6دpقrا ب 7ن6 ل 6ي 7ه8 ب 6د6ي 6اب8 م8ن6 ي 8ت 7ك rاو6 ال 7م8ن 7ه8 م4ه6ي 6ي ع6ل “And We have sent down to you the Book in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it” and we understood two meanings from this:

a) The one who watches and looks after. Literally this verb is used for when a hen spreads her wings and covers her chicks. So protecting, guarding, completely covering and controlling.

b) It also means haakim, to judge.

Proof for this Name

This Name is mentioned only once in the Qur’an in suratul Hashr, ayah 23. However, the meanings that come under Muhaymin appear several times in the Qur’an. For example: in surah Yunus ayah 46, 4ه? الل

xه8يد 6ف7ع6ل4ون6 م6ا ع6ل6ىz ش6 ي Allah is a Shaheed, He observes the actions of the people. Similarly, in suratun Nisa ayah 1, ?8ن ?ه6 إ 6ان6 الل 4م7 ك 7ك 6ي rا ع6ل ق8يب ر6 , Allah watches over everyone.

1) Ibn Katheer says quoting ibn Abbass radi Allahu anhu: Al Muhaymin is the One who observes His creation with regards to their actions. He is watching whatsoever they are doing and He is ash Shaahid. We learn from surah Ra’d ayah 33: 76ف6م6ن 8مx ه4و6 أ 4لp ع6ل6ىz ق6ائ 6ف7سS ك 8م6ا ن 6ت7 ب ب 6س6 ك Is then He Who takes charge of every person and knows all that he has earned (like any other deities who know nothing)? Allah ta’ala is qaa’iman, an overseer and watcher. From surah Burooj we learn, 4ه? 4لp ع6ل6ىz و6الل ي7ءS ك ه8يدx ش6 ش6 “And Allah is a Witness over everything” (85:9). In surah Yunus, Allah ta’ala says: 4ون4 و6م6ا 6ك نS ف8ي ت

7 أ 4و و6م6ا ش6 7ل 6ت 7ه4 ت م8نآنS م8ن7 6ع7م6ل4ون6 و6ال6 ق4ر7 8ال? ع6م6لS م8ن7 ت ?ا إ 4ن 4م7 ك 7ك 6ي ه4ودrا ع6ل 8ذ7 ش4 4ف8يض4ون6 إ ب4 و6م6ا ف8يه8 ت 6ع7ز4 pك6 ع6ن7 ي ب ر6

7ق6ال8 م8ن7 ةS م8ث ر7ض8 ف8ي ذ6ر?6 م6اء8 ف8ي و6ال6 األ7 ص7غ6ر6 و6ال6 الس?

6 6ر6 و6ال6 ذz 6ل8ك6 م8ن7 أ 7ب ك6 8ال? أ 6ابS ف8ي إ 8ت ك

S8ين Whatever you may be doing, and whatever portion you may be reciting from the Quran, and whatever,م4بdeed you may be doing, We are Witness thereof, when you are doing it. And nothing is hidden from your Lord (so much as) the weight of an atom on the earth or in the heaven. Not what is less than that or what is greater than that but is in a Clear Record (10:61). Allah is Watching every person’s actions. It is the same for Allah if we do something in public or private; He knows what we are doing.

2) If Allah is Al Muhaymin it means He will not reduce the deeds at all. He will not reduce the good deeds of the good doer and He will not reduce or increase the sins of the sinful, He will keep the deeds exactly as they are.

3) If Allah is Al Muhaymin it means that He knows what is harmful for you and what is beneficial for you. Whatever Allah has told us is true. The One who Watches over everything knows what is good and bad, so His criteria is what is to be followed. He determines what is haqq. As mentioned before, haymin means haakim, so Al Haakim, He determines what is true and what is false.

4) If Allah is Al Muhaymin it means He protects His creation. Remember the literal meaning of this word: the hen covering its chicks with its wings, similarly Allah covers us with His Mercy and Protection.

To summarize: the Name al Muhaymin has several other meanings. Such as: Samee’ (All Hearing), Baseer (All Seeing), Shaheed (Witness), ‘Aleem (All Knowing), Hafeedh (Guarding), and Qadeer (Powerful).

So if Allah is Al Muhaymin, what are we expected to do?

a) We must be mindful of Allah, and be aware of the fact that He is Watching us. We should be considerate of this fact, He is Observing us. And in every state, in secret, private, in our thoughts or actions, Allah knows what we are doing. No hijaab bars Allah from Watching us. The Prophet sal Allahu alayhi wa sallam, be mindful of Allah and Allah will protect you. (Tirmidhi) What will He protect you from? From harm, and also in particular, when you are mindful of Allah, He protects you from committing sins. Allah has told you what is right and wrong, so how can you disobey Allah? If someone told you not to do this or that, would you do so in front of them? No, rather you would do so when they are not watching. But Allah is Watching you no matter what state you are in, HOW can we disobey Allah? What type of audacity it takes, Allah knows what is in my heart and what I have done. How can we commit sins? There is no place where Allah is not Watching you. Out of respect for Him, we should not commit sins. Allah ta’ala says in surah Ibrahim ayah 42: 6و6ال

6ن? ب 6ح7س6 ?ه6 ت 6ع7م6ل4 ع6م?ا غ6اف8الr الل 8م4ون6 ي الظ?ال , Do not think that Allah is heedless and unaware of what the wrong doers are doing, م6ا? 8ن ه4م7 إ 4ؤ6خpر4 S ي 6و7م 8ي خ6ص4 ل 6ش7 7ص6ار4 ف8يه8 ت 6ب األ7 , He is only delaying and deferring them to a Day when the eyes will stare in horror. So if Allah does not catch us immediately with our sins, don’t think that you’ve gotten away with it and that Allah is Ghafoor and Raheem, we are only shown part of the consequence. We should avoid committing sins out of respect for Allah, and know that He is Watching us at all times.

b) If Allah is Al Muhaymin, He knows what is good and bad for us, then we should accept His commands for us, because He will only command that which is good and beneficial for us. Also, pray istikhaarah to Him, which literally means to “seek khayr (goodness)”, because He knows what is better for you.

c) If Allah is Al Muhaymin, we should have contentment with what He has decreed for us. If I look a certain way, if my height is a certain height, if my appearance is a certain way, if something I want is not happening-this is Allah’s Qadr. We should have contentment in what He decreed. He says in the Qur’an, 66ال 6م4 أ 6ع7ل م6ن7 يل6ق6 8ير4 الل?ط8يف4 و6ه4وDoes He not know who He created? 6 ,خ6 ب 7خ6 ال , and He is the Kind and All Aware (67:14). Only when you accept the decree of Allah, things will be easy for you. If Allah has decreed something and you don’t like it, will things change? No. Will you benefit? No. But if you accept it, you can change it and benefit and use what Allah decreed for you for good.

d) We should know that He protects everyone like the example of the hen that covers its chicks. So when we want help or need assistance, call upon Al Muhaymin, He will give it to you. Make the duaa when you cannot make enough ibaadah and dhikr: Allahumma a’innee ‘alaa dhikrika wa shukrika wa husni ebaadatika O Allah, help me to remember You, to thank You, and to worship You in the best way. When we learn the qualities of the believers and we do not find those qualities within us, don’t think they are too great to reach but rather make duaa to Al Muhaymin to assist you to reach them.

e) Allah has called the Qur’an, Muhaymin in (5:48), so we should use this Muhaymin. Right after the ayah that this is mentioned, Allah says: 74م 6ه4م7 ف6اح7ك 7ن 6ي 8م6ا ب ل6 ب 7ز6 6ن ?ه4 أ الل , so judge between them with what Allah has sent down (5:48). We need to use and implement the Qur’an, not just use it to study for our tests and let it sit on our shelves.

( Source: http://tayyibaat.wordpress.com/2008/11/08/al-muhaymin-the-protector/ )

9. Al- AZEEZ

The Defeater who is not defeated.The MightyThe Almighty, the powerful

The word Al-Azeez is mentioned 92 times in the Qur’an.

Qataadah said, “Al-Azeez, (meaning) severe in His vengeance to those from His enemies against whom He seeks revenge. “And he said, “Al-Azeez, in His venegeance to those from whom He seeks revenge, and no one is able to repel that from them” (Jami’ ul-Bayaan 7/90, 28/36)

Ibn Katheer said, “Al-Azeez, meaning, the one who has overcome everything such that He has subdued it, and He has overcome all things...” (Ibn Katheer 4/343).

There is no strength in the universe that can stand before His will.

10. AL-JABBAR - The Compeller (Hashr v 23)

The Compeller, The Restorer. It is on the structure of fa’aal, a structure of mubaalagah/intensification. Jaabir is one who compels or restores, but Jabbaar is the Compeller, the complete Restorer.Jabbaar is from the root: jeem ba ra or jabr ( ر ب ج or جبر), and this root has several meanings:

a) The first meaning is to pressurize, to compel and force someone to do something. From this, it is understood to mean to tyrannize someone and be tyrannical. We learn from the Qur’an that: 8ذ6ا 4م و6إ ت 6ط6ش7 ب

4م7 ت 6ط6ش7 ?ار8ين6 ب ب ج6 : ‘and when you attack, you oppress people’ (26:130). Similarly in surah Maryam, Esa alayhi salaam says: 76م 8ي و6ل 7ن ع6ل 6ج7 ا ي rار? ب �ا ج6 ق8ي ش6 : ‘and He (Allah) has not made me an oppressive person.’ (19:32)

b) Secondly, Jabr also means to be strong, tall and great. ‘Nakhlatun Jabbaarah’ is used for a tall date palm tree that is very strong and gives a lot of fruit. Also in the Qur’an, when Bani Isra’eel were told to enter the city of Jerusalem they said: ?8ن ?ار8ين6 ق6و7مrا ف8يه6ا إ ب ج6 , ‘indeed in there are a people who are very strong and powerful’ (5:22). The second meaning is to be powerful, to be strong, huge and tall. Another meaning is kibriyaa’ which means greatness and Jabaroot is also used for Allah ta’alah

c) The third meaning of Jabr is to repair the broken. Furthermore, when something is incomplete and you complete it, that is called jabr. Also, when there is a deficiency and you make up for it that is called jabr. The third meaning is to restore, to fix, to do islaah (reformation) of something. Cool note: from the same root is algebra, you ‘fix’ the equation. The word ‘Jabeerah’ is used for a splint (to help broken bones).

Proof for this Name

The word ‘Jabbaar’ appears 10 times in the Qur’an, but only once for Allah ta’ala. So nine times it is used for people who are strong, oppressive, commit dhulm (injustice), who compel and force other. The last time it is used in the Qur’an in Suratul Hashr (verse 23) is for Allah ta’ala.

If Allah is Jabbaar, what does it mean?

a) According to al Khattaabi, it means: He is the One who forces His creation upon what He commands and upon what He has forbidden. In other words, whatever Allah wills, His will is executed. The first meaning of Jabbaar is Compeller, so whatever He wills is what happens. He is the One who implements His will.

b) Secondly, it means ‘al ‘Aali fawqa khalqihi’, the One who is Exalted, High above His creation‘. In other words, He is the Greatest One. We said ‘nakhlatun jabbaarah’ is the tallest tree in the orchard. Allaah ta’ala

being al-Jabbaar is the Greatest and there is no one else who is greater than Him. He is the One who is Qawwiy, A’dheem (The Most Strong, The Most Great). He is the One who has ‘tawl’: He owns a lot and can give a lot. The Supreme Power and Authority belongs to Allah ta’ala.

c) Thirdly, Jabbaar means ‘Al Muslih, the One who Reforms, the One who fixes the situation for His creation‘. When we find our resources to be incomplete, Allah ta’ala makes them complete. When we are unable to reach our goals, Allah ta’ala assists us. He is the One who amends the affairs of His creation. It means if a slave is unable to reach His goal, Al Jabbaar will enable Him and provide Him with the sources to reach this goal.

The word ‘Jabbaar’ appears 10 times in the Qur’an, but only once for Allah ta’ala. So nine times it is used for people who are strong, oppressive, commit dhulm (injustice), who compel and force other. The last time it is used in the Qur’an in Suratul Hashr (verse 23) is for Allah ta’ala.

Difference when Jabbaar is used for Allah ta’ala and for peopleWhen Jabbaar is used for people, it is in a negative sense, because they have no right to be tyrannical and oppress other people. If Jabbaar is used for humans as one who restores, it is negative again because they use their oppressive nature to fix things. Example: a government moving families out of their old homes, they want to fix things but it is oppression in a way. When Allah ta’ala fixes things, it is not in an oppressive nature, it is in a positive sense. Jabr does not befit or suit human beings, they are supposed to be ‘abd.

( Source: http://tayyibaat.wordpress.com/2008/10/10/al-jabbaar-the-compellor/ )

11. AL-Mutakabir (The Supremely Great,  The Possessor of all Rights,  The Perfection of Greatness)

The One who is supremely great. The One who is greater than all of creation.

The One who manifests greatness in all things and in all ways.

The One who has rights, privileges and attributes which others have not.

From the root k-b-r which has the following classical Arabic connotations:

to be great in size, rank or dignityto be great in size, to be vast, formidableto be great in age, oldestto be great in dignity, noble, majesticto be great in learning, most knowingto have rights above all others

This name is used in the Qur'ân. For example, see 59:23

Mutakabbir is an empathic form of the root k-b-r which denotes actively using rights, privileges and attributes that are above and beyond the rights of everyone else. In mankind, this would be called pride or arrogance, but for the One this is simply the truth.

"He is Allah, other than whom none has the right to be worshipped. The King, the Holy, The One free from defects, the Giver of Security, the Ever-Watcher, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) Above all that they associate as partners with Him." (59:23)

12. Al-Khaaliq (The Creator,  The Planner)

The One Who brings everything from non-existence to existence.The One Who created all that is in existence, Who made everything correct and in its place in accordance to His Wisdom, Who Shaped it in accordance to His praise and Wisdom. He is continuously doing so.

“Al-Khaliq” is derived from khalq, creating. Allah, al-Khaliq, the Creator, is the One Who brings things into existence after their non-existence, Who invents and innovates without a prior model. Some scholars say that al-Khaliq is the One who creates things out of naught then bestows upon them their characteristics of movement and other qualities. Others say that He is the One Who invents whatever the eyes can see, Who determined the measure of all things when they were enshrouded by void, perfecting them by His bounties and goodness, bringing them into existence according to His will, desire and wisdom.

.... the Creator of everything: therefore, worship Him. (6:102)

(source: http://website.lineone.net/~abbas_ratansi/chap8.htm )

From the root kh-l-q which has the following classical Arabic connotations:

to measure accuratelyto determine the proper measure or proportion for somethingto proportion one thing according to anotherto create something based on a pattern or model which one has devisedto bring a thing into existence from non-existence 

This name is used in the Qur'ân. For example, see 59:24

13. Al-Baari (the Originator)

The One who creates form out of nothing. The One who creates with no model or similarity.

The One who evolves and re-creates that which exists, both physically and spiritually.

The One who sends new forms into existence.

The One who manifests that which is in perfect harmony and proportion, without blemish or fault.

From the root b-r-' which has the following classical Arabic connotations:

to create, to form out of nothing, to manifestto create using pre-existing matter, evolveto be individual, free and clear of another thingto be free and clear of fault or blemish

"He is Allah, the Creator, the Originator, the Bestower of forms. To Him belong the Most Beautiful Names. All that is in the heavens and the earth glorify Him. He is the All-Mighty, the All-Wise." (59:24)

14. Al-Musawwir (The Fashioner, The Bestower of Forms, The Shaper)

The One who is the fashioner and former of each and every thing in all of creation.

The One who has given everything in creation a special inclination or desire.

The One who has given everything a special form and a special manner whereby it is distinguished.

From the root s-w-r which has the following classical Arabic connotations:

to make something incline, lean or bend towardsto form, fashion, sculpt, imagine or picture somethingto have an inclination or desire towards something

The One Who created all that is in existence, Who made everything correct and in its place in accordance to His Wisdom, Who Shaped it in accordance to His praise and Wisdom. He is continuously doing so.

"He is Allah, the Creator, the Originator, the Bestower of forms. To Him belong the Most Beautiful Names. All that is in the heavens and the earth glorify Him. He is the All-Mighty, the All-Wise." (59:24)

15. Al-Ghaffar (The Most Forgiving)

The Oft-Pardoning is He who has complete and total pardoning that suitably covers whatever sins that may be committed by His slaves. This is especially the case if they do that which necessitates their pardoning, such as seeking (His) forgiveness, repentance, having faith and performing righteous deeds. For He, Glory be unto Him, accepts His slaves and pardons their evil deeds. He is Oft-Pardoning and He loves to Pardon and He loves from His slaves that they should rush to attain the things that will cause them to do those things that bring them towards pardon like hurrying to please Him and doing good towards His creatures. Also from the perfection of His Pardoning is that He forgives all of His servants crimes, whether small or big, no matter how much he wrongs himself, as long as he repents and recants from the evil. He (Allah) made (the acceptance of) Islam the expiation of whatever one did before and repentance the expiation of whatever one did before it. * [Sharh Ul-Qaseedah An-Nooniyyah by Al-Harras, 2/86, and Al-Haqq Ul-Waadhi Al-Mubeen, pg.56]

"Allah says: And verily, I am Oft-Forgiving for whoever repents, believes, works righteousness (deeds) and then is rightly guided. [Taa-Haa (20): 82]

In a Hadeeth the Prophet (sallallahu alaihi wa sallam) said: Verily, Allah says: Oh son of Adam, verily if you come to Me with an earth full of sins, and you meet me without having associated anything with Me (as a partner), Then I would come to you with an earth full of forgiveness. Recorded by Al-Tirmidhee, 4/122.

16. Al-Qahhaar (The Subduer)

The Subduer Who has the perfect Power and is not powerless over anything.

Allah has said, “Say: Allah is the Creator of all things, and He is the One, the Supreme” (QURAN, 13:16).    Linguistically, “al-Qahhar” is derived from qahr, conquest, subduing, vanquishing, winning a victory. It means the overtaking of something or someone with the intention to humiliate him. One who takes another by way of qahr is one who takes him against his will. “Al-Qahhar” is a superlative of “al-Qahir”, the Victor or Subduer. Allah, indeed, is the One Who, by His Might, has subdued everything He created to His Authority and Power, using His creatures as He pleases, whether they like it or not.  Al-Qahir is the One Who has the upper hand over all creation;” .... and Allah is the master of His affair” (QURAN, 12:21).  

  Al-Qahhar is the One Whose vengerance nobody can withstand.  He humiliates oppressors, splits the spine of kings and emperors. He is the One besides Whose Might all creation is powerless, without Whose Power all beings are helpless. If we submit to Him, He will satisfy our needs, but if we do not, He will make us suffer as we try to achieve our objectives. He is the One Who splits the spine of the tyrants and oppressors from among His foes, subduing them by taking their lives away, and by humiliating them, while there is nothing in existence that can escape His Might and Power everyone and everything is helpless in His grip.    Al-Qahhar effects His will with regard to His creatures, whether they like it or not, whether they are willing or unwilling. He has subdued the souls of the worshippers by instilling in the hearts the fear of His retribution, and the hearts of those who are endowed with knowledge with the Might of nearness to Him, and the souls of those who love Him by unveiling the truth about Him to them. He has subdued all beings by death, so none is safe from Him, not even an angel who enjoys a special status with Him, nor a prophet, nor a messenger. Allah woll make even the angel of death, Israel, taste of death; so, when his soul is taken out, the angel of death will say, “By Your Honour do I swear that had I known the taste of death to be like this, I would never have taken away anyone’s soul at all!”  It is to such a meaning that the word qahr, upon the taking of the souls of all beings, conveys as implied in the verse saying, “To whom does the kingdom belong this day? To Allah, the One, the Subduer (of all)” (QURAN, 40:16).  

17. al-Wahhâb (The Most Liberal Bestower,  The Great Giver,  The Giver of Gifts)

The One Who is Generous in giving plenty without any return.Allah, the Most Exalted, the Most High, has said, “Lord! Do not let our hearts deviate after having guided us, but grant us mercy from Your own Presence, for You are the Grantor of bounties without measure” (QURAN, 3:8)

“Al-Wahhab” is derived from the proper noun hibah the verb of which, yahib, means: to make someone else the owner of what the giver, the first party (the doer), rightfully owns without asking the second party for any compensation in return. It is the gift which is free from any recompense or gain for the giver. If someone gives out such gifts quite often, he will earn the titles of jawad and wahhab, the generous one, the oft-giving, respectively. Allah Almighty is described as the Most Generous, the Most Giving, i.e. al-Wahhab, simply Attributes are al-Wahhab and al-Wahib. The latter Attribute means: the giver, whereas the first is a superlative of the latter. One who is wahub is one who grants many gifts. Al-Wahab is the One Who gives away without a compensation; He bestows His favors upon His servants

without a selfish end; He grants even without being asked; He is the One Who initiates giving, and He is the oft-Giver. Allah is surely al-Wahhab because He is the Most Munificent, the Most Giving, the One Who ever tries to get closer to His servants, Who graciously bestows His favors upon them, Who gives them even before they ask Him, the ever-Giver Who gives everyone what he needs. Al-Wahhab bestows His blessings upon His servants, and this indicates His inclusion of everyone as He continuously gives. He does not give painstakingly, nor does He seek a benefit, or an advantage, for Himself by doing so. Al-Wahhab showers you with His blessings without having to have a reason or a means to do so. Al-Wahhab gives away without being compensated for what He gives, and He causes all beings to die without a particular purpose He seeks to achieve for Himself.

According to Surat al-Shura, “He bestows (children), male or female, according to His Will (and Plan)” (QURAN, 42:49).

Whenever the Messenger of Allah used to wake up during the night, he would supplicate thus: “Lord! There is no god but You! Glory to You! Lord! seek Your forgiveness for my sins, and I plead to You, by Your mercy, O Lord, to increase my share of knowledge, not to permit my heart to deviate after having guided it, and to grant me, from You, a mercy, for surely You are al-Wahhab....”

18. Ar-Razzaaq (The Provider)

The One Who provides for all of His servants, there is not a creature on the earth except that Allah provides for it. His provisions for His servants are of two types:

1. The general provision which extends to the righteous and the sinner, the first and the last. This is the provision that is required by the bodies.

2. The specific provision - this being granted to the hearts, nourishing them with knowledge and faith. Also the lawful provision that has been appointed for the benefit of the religion, this being specific to the believers and apportioned in accordance to their differing levels and what His Wisdom and Mercy dictates.

"Say: Come I will recite to you what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty - We provide sustenance for you and for them; come not near shameful sins whether openly or secretly; kill not anyone who Allah has forbidden except for a just cause. This He has commanded you that you may understand." (6:151)

"I created man and jinn only that they may worship Me. I seek not any provisions from them nor do I ask that they feed Me. Indeed Allah is the Provider, Owner of Power - the Most Strong." (51: 56-58)

19. Al-Fattah (The Judge, The Opener)

The One Who opens for His slaves the closed worldly and religious matters.

The One Who will judge between His Servants through His laws of the Sharee`ah, His laws of Decree and His laws and recompense. The One who opens the eyes of those who are truthful and sincere by His Kindness. The One who opens their hearts so that they can know Him, love Him and repent to Him. He opens the doors of mercy and sustenance for His servants and provides them the means of attaining both the good in this life and the Hereafter, "Whatever mercy Allah may grant to mankind, none can withhold it and none can grant it thereafter." (35:2) "Say: Our Lord will assemble us all together (on the Day of Resurrection), then He will judge between them. He is the Judge, the All-Knowing." (34:26) "He said: My Lord! Verily, my people have belied me. Therefore judge You between me and them, and save me and the believers who are with me." (26:117-118)

20. Al-Aleem (The All-Knowing)

"Al-Aleem" is derived from "ilm, knowledge, which results from comprehending the truth about something and from the sure conviction which agrees with reality. "Al-Aleem," when applied to Almighty, is the One who is most knowing; surely His knowledge encompasses everything in existence even before anything begins to exist. Nothing at all can escape His knowledge. He is the One whose magnanimous. He knows its beginning and its end, what is above or underneath it, and what results there from. Al-Aleem is a superlative of al-Alim

  Al-Aleem is also the One Who knows what has happened and what will. The knowledge of the unknown is with Him, and so is the knowledge of the hour; He knows what the wombs bear, when the rain falls, what every should earns, what evil intentions one harbors, what worldly desires he/she conceals, when and where anyone will die. Al-Aleem is the One who knows the details of all things, the particulars of things, what one's conscience and soul hide. Nothing at all, not even the weight of an atom in the earth or in the heavens, can ever escape His knowledge. From the word "ilm have many other words been derived. Al-Alim is one. It occurs in Surat al-Maida in this verse: "...surely You are the great One who knows the unseen" (Quran, 5:109). Another is al-Alam which occurs in Surat al-Anam: "Allah best knows where He places His message" (Quran, 6:124).

The Knowledgeable; the One for Whom nothing is hidden from His Knowledge.

To Allah belongs the East and the West; whithersoever ye turn, there is Allah's countenance. For Allah is All-Embarcing All-Knowing. (2:115)

21. Al-Qabid

 

Allah has said the following in the Holy Quran: "..and Allah straitens and amplifies.." (Quran, 2:245).

  Linguistically, qabd, root verb of al-Qabid," means: to take, hold, seize, grip, catch, handle, and the like. It is the holding of something with the hand such as a sword's handle, etc. It is meant as a way to forcefully take control of something or someone. Allah Almighty has said the following in this sense: "..and Allah straitens and amplifies.." (Quran, 2:245), meaning He straitens, withholds, His sustenance of some while amplifying it for others.  "Al-Qabid" means: "the One who takes hold of the souls by subduing them, the spirits by effecting justice in their regard, the means of sustenance by His wisdom, and the hearts by making them fear His glory." Al-Qabid is the One Who causes the souls to be taken away from their bodies, their temporary homes, at the time of death. The angel who takes the soul away (i.e. the qabid) is called in Islam "Israel". Al-Qabid is the One who takes hold of the hearts, Who controls them, Who isolates them through their lack of knowledge, through their own oversights. He takes hold of some hearts, so He unveils to them His Greatness and Glory. He pleases other Hearts through the means whereby He gets closer to them out of His own kindness, Munificence, and Beauty. Al-Qabid is the One Who unveils His Glory to you, so He protects you; He is the One Who makes you dread being distanced from Him.  Al-Qabid is the One Who controls the entire cosmos; in the following verse, He makes reference to His control over the earth: "..and the whole earth shall be in His grip on the Day of Resurrection and the heavens rolled up in His right hand" (Quran, 39:67). The Almighty has neither a right nor a left hand; He has no hands at all; this is only a figure of speech denoting His total control over the heavens and the earth and everything in them. The expansion of the earth is done by Him during the life of this world; says He, "Have We not made the earth an even expanse?" (Quran, 78:6) meaning spread like a carpet. On the Day of Judgment, the earth shall also be there, but it will look quite different from its present appearance..; everything about how it will look and what will happen above and underneath it is detailed in books of hadith, in traditions that will, God willing, see the light for the first time in English.., but let us not digress here by borrowing from another book of mine soon, Insha-Allah, to be written!  Al-Qabid receives the knowledge of and appreciated acts of charity: to be a true servant of His, a blesses one. He says, "..Allah accepts repentance from His servants and takes the alms" (Quran, 9:104). e straitens the hearts, that is, places heavy burdens on them, burdens of woes and worries, of fear or of aspiration, and He also eases them.

22. Al-Basit

   Linguistically, “al-Bair” means: one who stretches his hand, be it as a gesture of good will (in order to shake hands with someone else), or otherwise (to harm someone else, be it by inflicting a physical harm on it, or by causing damage to his property or his own self). It may be applied literally or metaphorically. The Almighty, for example, has quoted Cain son of Adam saying the following to his brother Able: “If you stretch forth your hand towards me to slay me..., etc.,” (QURAN, 5:28). It also means: to please. According to one tradition, the Messenger of Allah has said, “Fatimah is part of me; whatever pleases her pleases me, and whatever displeases her displeases me, too.” Literally, it means: to relax the facial muscles in order to express pleasure and happiness, elation or excitement; all other meanings branch out of that. In bisat, its noun, means, among other things, abandoning modesty. “Al-baseeta” is the outstretched tract of land, and “bast” is: expansion or propagation.  Al-Basit is the One Who pleases the souls by making them happy and delighted. He is the One Who plants the seeds of life in the bodies to signal the beginning of life therein. He, at the advent of resurrection, brings life back to them in order to show people, in the life hereafter, what they used to do during their temporary life in this world.     The Attribute “al-Basu” does not exist in the text of the Holy QURAN, yet its derivatives certainly do; these are examples where such derivatives exist:    Nay! His hands are spread out; He expends as He pleases.  (5:64)    Allah has made for you the earth a wide expanse. (71:19) Allah is the One Who sends forth the winds, so they raise a cloud, then He spreads it forth in the sky as He pleases, and He breaks it up, so you see rain coming forth from it; when He causes it to pour upon whomsoever He pleases of His servants, to, they rejoice! (30:48)    The Holy QURAN speaks of decorating the bodies with strength: “... and increased you in

excellence in respect of physique” (QURAN, 7:69). And it speaks of pleasing through both knowledge and excellence of physique when it says, “..... and He has increased him abundantly in knowledge and in physique” (QURAN, 2:247).    We have to point out here that we ought to mention both divine Attributes of al-Qabid and al-Basit together in order to convey the meanings of al-Qabid and al-Basit together in order to convey the meanings of might and wisdom. The Almighty is al-Qabid just as He is al-Basit.  

23. al-Khâfid (The Humbler, The One who Softens, The Lowerer)

The One who chooses the ones to be humbled, softened, made gentle.

The One who decides which ones to weaken or diminish.

The One who humbles the proud, haughty or insolent, to awaken them from their sleep.

From the root kh-f-d which has the following classical Arabic connotations:

to lower, weaken, depressto make humble, abaseto relax, diminish, subdueto make gentle, tranquil, easy to deal withto soften, make easy, facilitate

The name Khâfid is not specifically used as a Beautiful Name in the Qur'ân.

Râfi' (uplifter) is the opposite of Khâfid (humbler).

The names Khâfid and Râfi' are often used together to acknowledge the way that balance and harmony are established and maintained though the interplay of cause and effect.

Mudhill (dishonorer) is similar to, but much more intensive and unpleasant than, Khâfid (humbler).

The phrase al Khâfid ur Râfi' is often used to honor these complimentary attributes.

24. Ar-Râfi' (The Uplifter,  The Exalter)

 

The One whose wisdom chooses the ones to be uplifted.

The One who uplifts and elevates mankind above petty desires and selfishness.

The One who makes it possible to rise above the differences and distinctions that divide mankind.

From the root r-f-' which has the following classical Arabic connotations:

to raise or elevate somethingto uplift, to take it upto make high, loftyto exalt, make honorable, make eminentto bring a thing near

The name Râfi' is not specifically used as a Beautiful Name in the Qur'ân.

Râfi' (uplifter) is the opposite of Khâfid (humbler).

The names Khâfid and Râfi' are often used together to acknowledge the way that balance and harmony are established and maintained though the interplay of cause and effect.

Mu'izz (honorer) is similar to, but much more more intensive and glorious than, Râfi' (uplifter).

The phrase al Khâfid ur Râfi' is often used to honor these complimentary attributes.

The Holy QURAN states the following: “Allah will exalt those of you who believe, and those who are granted knowledge, to high degrees” (QURAN, 58:11).

Al-Rafi is one of the Attributes of Allah whose root word is raf, lifting, raising, exalting, elevating, and the like. It can be used for objects as in 2:63: “... and lifted the mountain over you,” and in 13:2: “Allah is the One Who raised the heavens without any pillars so that you may see [His might] and He is firm in power.” It can also be used for raising the structure of a building as is the case in the verse saying, “And when Abraham and Ishmael raised the foundations of the House....” (QURAN, 2:127).

It is also used for exalting or revering someone’s status as in this verse: “... and exalted your esteem” (QURAN, 94:4). It is also used to exalt the status or degree of someone honored as in the verse saying, “... and We have exalted some of them above others in degrees” (QURAN, 43:32), and also, “... and exalted thrones...” (QURAN, 56:34), that is, thrones the status of which is exalted by nearness to Him.

Al-Rafi is Allah Who exalts the status of His friends, granting them victory over their foes and His, and that of the righteous, to the highest degrees. He exalts the truth; He exalts the believers by granting them happiness; He exalts His friends from among the believers by getting closer to them; He exalts the status of His friends by granting them the upper hand, and He exalts the status of those who befriend Him in truth and in equity. Al-Rafi raised the heavens without pillars, raised the clouds over the winds, raised the birds in the air: “Have they not seen the birds above them expanding (their wings) and contracting (them)? Who withholds them save the Beneficent God? Surely He sees everything,” (QURAN,67:19). Al-Rafi has raised the status of His friends in the life of this world by making the believers humble themselves before them, and by making people pay homage and respect to them even if they do not wield any power, even if they have no wealth at all: “Now surely the friends of Allah shall have no fear, nor shall they grieve. Those who believed and guarded (themselves against evil) shall have glad tidings in the life of this world as well as in the mighty achievement” (10:62-65).

Al-Rafi exalts the reputation of those who are regarded as weaklings among their own people, supporting the wronged against those who wrong them.

In Surat al-Baqarah, the Almighty says, “We have made some prophets excel over others; among them are those to whom Allah spoke, and some of them He exalted by (many degrees of) rank” argument which We gave to Abraham against his people; We exalt in dignity whomsoever We please; surely your Lord is Wise, Knowing” (QURAN, 2:253). In Surat al-Anam, He says, “And this was Our argument which We gave to Abraham against his people; We exalt in dignity whomsoever We please; surely your Lord is Wise, Knowing” (QURAN, 6:83). In the same chapter, the Almighty tells us that “He it is Who has made you successors in the land and raised some of you above others by (various) degrees so that He may try you by what He gives you; surely your Lord is quick to requite (evil), and He is most surely the Forgiving, the Merciful” (QURAN, 6:165). Other references occurs in the following verses: Allah said: O Jesus! I am going to terminate the period of your stay (on earth) and cause you to ascend to Me, to purify you from those who disbelieve, and to make those who follow you above those who disbelieve till the Day of Resurrection; then to Me shall be your return, so I will decide among you concerning that in which you differed. (3:55) And mention Idris (Enoch) in the Book; surely he was a truthful man, a prophet, and We raised him high in heaven. (19:56-57) And the heavens He raised and established the balance. (55:7) One who is granted a blessing through the inspiration of this Attribute of Allah is one who rises above his abominable desires and inclinations; such a person will be exalted by Allah to a status as high as that enjoyed by the angels with Him or even higher....  

25. Al-Muizz (The Honorer,  The Strengthener,  The Glorifier)

 

The One who gives invincible strength and honor.

The One who grants honor and power. The One who strengthens and glorifies.

The One who makes it possible for someone or something to be respected, cherished and mighty.

From the root '-z-z which has the following classical Arabic connotations:

to be mighty, potent, strong, powerfulto be high, elevated, noble, exaltedto be honorable, noble, glorious, illustriousto be indomitable, invincibleto be respected, cherished, dearto be scarce, rare, precious, unattainable

The name Mu'izz is not specifically used as a Beautiful Name in the Qur'ân.

The name al-'Azîz (mighty) is also from this same '-z-z root.

Mu'izz (honorer) is the opposite of Mudhill (dishonorer).

Mu'izz (honorer) is similar to, but much more more intensive and glorious than, Râfi' (uplifter).

 

26. Al Muzzil (The Disgracer, the Humiliater)

The One whose wisdom creates situations that are low and despicable.

The One who creates the appearance of dishonor or degradation.

The One whose wisdom produces circumstances of humiliation and disgrace.

From the root dh-l-l which has the following classical Arabic connotations:

to be low, base, abject, paltryto be vile, contemptible, despicableto be inglorious, abased, humbleto be lowly, submissive, weakto be tractable, easy, manageable

The name Mudhill is not specifically used as a Beautiful Name in the Qur'ân.

According to Classical Arabic definitions, Mudhill is an intensive epithet which denotes exceeding lowness or baseness.

Mudhill (dishonorer) is the opposite of Mu'izz (honorer).

Mudhill (dishonorer) is similar to, but much more intensive and unpleasant than, Khâfid (humbler).

27. As-Samee’ (The All Hearing)

Allah often combines the mentioning of these attributes of hearing and seeing. Both the hearing and seeing (of Allah) encompass all of that which is related to the apparent, as well as the hidden. Therefore, the All-Hearing is the One whose hearing encompasses all that can be heard. Therefore everything in the world, whether it be high

or low, that makes any sound, then He hears it. It makes no difference whether the sound is made secretly or openly. With Allah it is as if they were all one sound (i.e. He hears them all soft or loud). Yet, the sounds do not mix or become confusing to Him. All of the languages are not hidden from Him. The close (sound), the far, the secret and the open, they are all the same (i.e. heard) to Him.

"“It is the same (to Him) whether any of you conceals his speech or declares it openly, whether he be hidden by night or goes forth freely by day.” [Ar-Ra’d (13):10]

"“And Allah is the All Hearing, the All Seeing.” [An-Nisaa’ (4):134]

Allah’s hearing is two types:

The first is His hearing all sounds whether apparent, concealed, hidden or manifest, His hearing encompasses them completely.

The second is His “hearing of response” which is for those who ask of Him, call upon Him, and worship Him. He answers them and rewards them. From this type is Allah’s statement, Verily, my Lord is the Hearer of Supplication. [Ibrahim:39). Also, there is the statement of one who is praying, “Allah hears whoever praises Him.” This means that He answers them.

28. Al-Baseer (The All-Seeing)

He is the One whose sight encompasses all invisible things in every part of the heavens and the earth even the most hidden thing in existence, He still sees it.

Therefore, He sees and hears the footstep of the black ant, on a silent rock, on a dark night. He sees all of its internal organs, its external limbs and its fine organs. He sees the hidden waters in branches of the trees and their veins, and in all of the plants with their various types, however small and minute. He sees the individual veins of the ant, the bee, the mosquitoes and whatever is even smaller than that. Glory be unto Him! Intellects are bewildered due to His Greatness! His attributes are far greater than that which is comprehendible. His perfect Greatness, Subtleness, Awareness of the seen and the unseen, the present and the absent, is all beyond comprehension. He sees the treachery of the eyes, the flipping of the eyelids and the movements of the heart.

“He who sees you (O Muhammad) when you stand up (Alone at night for Tahajjud prayers). And your movements among those who fall prostrate (To Allah in the congregational prayers). Verily, He, only He, is the All-Hearer, The All-Knower.” [Ash-Shu’ara’ (26):218-220]

"Allah knows the fraud of the eyes, and all that the breasts conceal.” [Ghaafir (40):19]

29. Al-Hakam (The Judge)

The One who judges between His Servants in this life and the Hereafter with His Justice and Fairness. He will not oppress anyone to the extent of an atoms weight and none will be made to carry the encumbrance of another. No servant will be recompensed in a way that is greater that the magnitude of his sin, he will be given only what he deserves. Not a single person’s right will be denied him, He is Just in His regulation and decree.

"Say: I am on clear proof from my Lord, but you deny (the truth). I do not have what you are impatient for (i.e. the Punishment). The judgment is only for Allah, He declares the truth, and He is the best of judges." (6:57)

30. Al-Adl (The Just, the Equitable)

The Just, The One who is entitled to do what He does.

The One who rectifies and sets matters straight in a fair, impartial and equitable manner.

The One who always acts justly. The One who delivers absolute justice.

The One whose wisdom of justice is based upon complete knowledge of past, present and future.

From the root 'a-d-l which has the following classical Arabic connotations:

to act justly, fairlyto be equitable, impartialto adjust properly, to make evento straighten, to rectify, to establish justiceto balance, counterbalance, to make equal, uniformto turn one away from something, rightly directto make comfortable with what is right

The term 'Adl is not specifically used as a Beautiful Name in the Qur'ân.

Although a situation may seem unfair to us due to our limited understanding, the Supreme Justice is absolute and unerring in fairness and equality.

31. Al-Lateef (The Most Subtle, the Kind)

The One Whose Knowledge encompasses all the secret and hidden matters, Who is Aware of all that is hidden (in the deepest depths of the heavens and the earth) and is Aware of everything down to the most minute and finest details. The One Who is Kind to his believing servants guiding them to that which would benefit them and aid them via means that they are not aware, this by His Kindness and Beneficence. It also carries the meaning of al-Khabeer and ar-Ra'oof.

"No vision can grasp Him, but His Grasp is over all vision. He is the Most Subtle, the Well-Acquainted." (6:103)

"Do you not see that Allah sends down the water from the sky and then the earth becomes green? Indeed Allah is the Kind, the Well-Acquainted." (22:63)

This name is used in the Qur'ân. For example, see 67:14

The names Qahhâr (ever-dominating, overpowering) and Latîf (subtle, refined) are sometimes used together to honor and appreciate the opposing, yet complementary, ways of the One

32. Al-Khabir (The Knower of Reality, the Knower of Inner Truth)

The One who knows the internal qualities and meanings of all things. The One who has perfect knowledge and understanding of the true reality of all things.

The One who knows and understands the meaning of even the most hidden secrets. The One who know the inner truth of every condition and situation.

The One who knows and understands secret requests and unspoken prayers. The One who knows and understands the real condition, the inner reality, of everything.

From the root kh-b-r which has the following classical Arabic connotations:

to know, or be aware of the real inner nature of somethingto have understanding of the inner, intrinsic nature of somethingto know the reality of somethingto know the secret inner state of something

to prove, try, test by experience (resulting in inner knowledge)

This name is used in the Qur'ân. For example, see 22:63

Related names:

'Alîm denotes knowing with certainty, especially intuitive knowing, omniscience.

Khabîr denotes an understanding of the inner qualities, secrets and true reality.

33. Al-Haleem (The Most Forbearing)

Al-Haleem is the One Who bestows favors, both outward and inward, lavishly to His creation despite their many acts of disobedience and transgression. He is gentle upon those that disobey him and in censuring them so that perchance they may repent and gives them respite so that they may become sorrowful.

Allah, the Exalted, says, “And know that Allah knows what is in your souls, so fear Him, and know that Allah is Oft-Forgiving, Most Forbearing.

"If you lend to Allah a goodly loan He will double it for you and will forgive you. Allah is the appreciative and rewarding, the Forbearing." (65:17)

34. Al-Atheem (The Most Magnificent)

"Allah the Exalted says: “And he feels no fatigue in guarding and preserving them, and He is the Most High, the Most Magnificient.” (Al-Baqarah (2):225)

Allah, the Exalted is Magnificent, and unto Him belongs every description and meaning that necessitates magnification. No creature can praise Him as He truly deserves and His praises are enumerable. Rather He is as He has praised Himself, and above what praise His servants laud Him with. Know that the meanings of the magnification that are affirmed for Allah alone are of two types:

The first of them is that He is described with every attribute that is perfect. He has the most perfect of this perfection, and the most magnificent of it, and the most extensive of it. He has all encompassing knowledge, and authoritative power. He is the ultimate greatness and magnificence. From His magnificence is that the heavens and the earth are in the Palm of the Most Beneficent, smaller than a mustard seed. This was stated by Ibn Abbaas and others.

"Allah the Exalted said: “And they did not make just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole earth will be grasped by His hand, and the heavens will be rolled up His right Hand.” [A-Zumar (39):67]

The second type from the meanings of His, The Exalted’s Magnificence is that no one of the creation deserves to be magnified as Allah is magnified. He, majestic is His majesty, deserves that His servants should magnify Him in their hearts, on their tongues, and with their limbs. They should do this by exerting their energies in learning about Him, loving Him, submitting to Him, showing humility to Him, being humble to His greatness and fearing Him. They should make their tongues praise Him, and make limbs perform thanks and worship of Him.. From His Magnification is that He should be feared with just fear as He deserves, and He should be obeyed and not disobeyed, He should remembered and not forgotten. He should treated with gratitude and not ungratefulness. From His magnification is magnifying what He has made sacred, and what He has legislated as the ritual rites. This includes special times, places and deeds.

"“Thus it is, and whosoever honors the symbols of Allah, then it is truly from piety of the hearts.” [Al-Hajj (22):32]

35. Al-Ghafoor (The Oft-Forgiving)

"Allah, the Exalted says, “Verily, Your Lord has vast forgiveness.” [An-Najm 953):32].

"Allah says: “And verily, I am Oft-Forgiving for whoever repents, believes, works righteousness (deeds) and then is rightly guided”. [Taa-Haa (20): 82]

"Allah says: “O ‘Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful”. [Az-Zumar (39):53]

Verily, Allah has opened the means of attaining His forgiveness through repentance, seeking forgiveness, faith, doing righteous deeds, doing good towards His slaves, pardoning them, having strong hope for Allah’s favor, thinking good concerning Allah and other things that Allah has made a means of drawing near to Him and attaining His Forgiveness. * [Al-Haqq Ul-Waadhih Al-Mubeen, pp.73-74

36. Ash-Shakoor (The Appreciative)

The Grateful, The Appreciative, The One who gives a lot of reward for a little obedience.

The One who is most thankful for righteousness and bestows great rewards for good deeds.

The One who gratefully gives large rewards, even for a small amount of good work.

The One who acknowledges and bountifully rewards all acts of goodness, thankfulness and praise.

The One who frequently and greatly approves, rewards and forgives.

From the root sh-k-r which has the following classical Arabic connotations:

to praise or commend for a benefit or benefitsto acknowledge beneficenceto offer thanks, acknowledgementto be thankful, gratefulto produce, supply, give forth bountifully

This name is used in the Qur'ân. For example, see 35:30

37. Al-Aliyy (The Highest, the Exalted)

The Most High, The Sublime, The One who is clear from the attributes of the creatures.

The One Who is above and exceeds all others. The Most High, above whom there is nothing higher.

The One whose rank and station are the Most High.

The One who is above and surpasses all that has ever been, all that there now is, and all that shall ever be.

From the root 'a-l-w which has the following classical Arabic connotations:

to be high, elevated, loftyto be exalted, to rise up, to ascend

to be higher, to exceed, surpassto overcome, overwhelm to advance, promote, rise aboveto mount, be overtop, eminent

This name is used in the Qur'ân. For example, see 2:255

38. Al-Kabeer (The Most Great)

The One whose essence is the perfection of greatness. The One who is incomparably great.

The One whose greatness is beyond measure. The One whose nature is Greatness.

The One whose own essence is unimaginably great perfection.

From the root k-b-r which has the following classical Arabic connotations:

to be great in rank, dignity, nobility, majestyto be great in size, vast, formidableto be great in age, oldestto be great in learning, most knowingto have rights above all others

Related names:

Jalîl is considered to be greatness in attributes.

Kabîr denotes the One whose essence is greatness.

Azîm is greatness in both attributes and self.

Mutakabbir is an empathic form which denotes actively using rights, privileges, rank and attributes that are above and beyond the rights of everyone else.

The phrase Allâhu Akbar, uses this same k-b-r root and means Allâh is the greatest

"Allah, the Exalted, said: “This is because, when Allah Alone was invoked (in worship) you disbelieved, but when partners were joined with Him, you believed! So the judgment is only with Allah, the Most High, the Most Great! [Ghaafir (40):12]

39. Al-Hafeedh (The Guardian)

The One Who protects and preserves what He created and Whose Knowledge encompasses all that He brought into existence. The One Who protects His friends from falling into sins and the destructive matters. The One Who is Kind to them during their periods of activity and rest. The One Who accounts the actions of the servants and their rewards.

"And Iblees did prove true his thought about them, and they followed him, all except a group of the true believers. And Iblees had no authority over them - except that We might test he who believes in the Hereafter from him who is in doubt about it. And your Lord is the Guardian over everything." (34:20-21)

"As for those who take friends and protectors besides Him - Allah is the Guardian over them and you are not a disposer of their affairs." (42:6)

40. Al- Muqeet (The Powerful)

The One who provides everything that is in existence with what would strengthen it, Who provides its nourishment and sustenance and directs it however He Wills in accordance to His Wisdom and Praise.

"Whosoever intercedes for a good cause will have the reward thereof, and whosoever intercedes for an evil cause shall have a share in its burden. Allah is Able to do everything." (4:85)

41. Al- Haseeb (The Reckoner)

The One Who is All-Knowing of His servants and sufficient for those who put their trust in Him. The One Who recompenses his servants with either good or bad in accordance to His Wisdom and His Knowledge of the most minute and greatest of their actions.

"When you are greeted with a greeting, greet in return with what is better than it or at least return it equally. Allah is the Reckoner of all things." (4:86)

"Those who convey the Message of Allah and fear Him and none save Him, Sufficient is Allah as Reckoner." (33:39)

42. Al- Jaleel (The Glorious, the Majestic)

The Sublime One, The Beneficent, The One who is attributed with greatness of Power and Glory of status.

The One who is above all, superior, independent. The One who is the owner and the source of all attributes of greatness and majesty.

The One whose greatness and majesty are immeasurable and cannot be comprehended by the senses. The One whose glorious nature is indicated by the great things that are created.

From the root j-l-l which has the following classical Arabic connotations:

to be supremely greatto be glorious, majesticto be sublimeto be high, lofty, far above, independent

The term Jalîl is not specifically used as a Beautiful Name in the Qur'ân.

The word Jalâl comes from this same root and is translated as greatness, loftiness, sublimity, majesty.

43. Al-Kareem (The Generous, the Most Bountiful, the Beneficent)

The One who is the most generous, both physically and spiritually.

The One who is continually giving forth the grandest and most precious bounty.

The One whose kind, noble and generous essence is most esteemed, valued and honored.

The One who endlessly gives all manner of precious gifts, including support and refuge.

The One who is eternally giving, even unto those who may not seem (to us) to be deserving.

From the root k-r-m which has the following classical Arabic connotations:

to be noble, grand, high mindedto be generous, giving, beneficentto be highly esteemed, honored, prized, valuedto be excellent, precious, valuable, rareto be productive, fruitful

This name is used in the Qur'ân. For example, see 82:6

44. Ar-Raqeeb (The Watchful, the All-Observing, the Witness)

The Watcher, The Watchful, The One that nothing is absent from Him. Hence it’s meaning is related to the attribute of Knowledge.

The One who watches all things. The One who is the ever vigilant witness.

The One from whose observation nothing is hidden. The One who observes all thoughts, deeds and feelings.

From the root r-q-b which has the following classical Arabic connotations:

to look, watch, be vigilantto expect, anticipate, awaitto keep an eye on, detect, observeto be mindful ofto be a spy, scout, observerto regard, hold in consideration, respect

This name is used in the Qur'ân. For example, see 4:1

Related names:

Raqîb refers to the One who has the attribute of watchfulness.

Wakîl refers to the One who is the trusted administrator.

Hafîz refers to the One who protects and preserves.

Mâni' - the One who protects and defends against harmful situations.

Muhaymin refers to the One who is the ever-watchful guardian and protector.

45. Al-Mujeeb (The Fullfiller of Prayers, the Answerer of Prayers, The Responsive One)

The One who answers prayers. The One who responds to needs.

The One who penetrates through every obstacle in order to respond.

The One who responds to an invitation.

The One who responds to requests, prayers and praise by means of gifts and acceptance.

From the root j-w-b which has the following classical Arabic connotations:

to answer, reply, respond, acceptto cut, pierce, penetrateto have a dialog or conferenceto comply with a desire when invited to do so

This name is used in the Qur'ân. For example, see 11:61

Mankind's share of this name, to respond when we are called upon, is described in the Qur'ân (2:186):

When my servants ask thee concerning Me I am indeed close (to them); I listen to the prayer of every suppliant when he calleth on Me; let them also with a will listen to My call and believe in Me; that they may walk in the right way.

46. Al-Wasi (The All Embracing, the All Sufficient, the Boundless)

The One whose expansive essence holds and embraces all of creation.

The One who is vast without limit. The One of limitless capacity and abundance.

The One who is ample-giving, all-embracing and all-pervading.

The One whose power, knowledge, mercy and generosity are boundless.

From the root w-s-' which has the following classical Arabic connotations:

to be sufficient in capacity or size, wide, spaciousto be ample, plentiful, bountiful, richto comprehend, embrace, include, take in, pervade

This name is used in the Qur'ân. For example, see 2:115

47. Al-Hakeem (The Most Wise,  The Most Judicious)

The One who is Most Knowing. The One who possesses the quality of discrimination between right and wrong and who is free from error or misunderstanding.

The One who has perfect wisdom. The One whose wisdom turns mankind back from wrongdoing. The One who is qualified to judge the worth of all things.

From the root h-k-m which has the following classical Arabic connotations:

to prevent or restrain from wrongdoing or corruptionto turn someone back from wrongdoing or ignoranceto be wise, knowing the true nature of thingsto pass judgment, to decide, pass a verdictto judge and pass sentence

This name is used in the Qur'ân. For example, see 2:32

The words hakam and hakîm both arise from the same h-k-m root, but hakam is a verbal noun which emphasizes the delivery of justice, while hakîm is a noun which indicates the essential nature of the possessor of wisdom.

48. Al-Wadood (The Most Loving,  The Most Affectionate,  The Beloved,  The Loving-Kindness)

The One who loves. The One who is the source of all love and loving-kindness.

The One Love. The One who is most affectionate. The Beloved.

The One who is deserving of all love and affection. The One who is the goal of the highest love.

From the root w-d-d which has the following classical Arabic connotations:

to loveto be affectionateto long for, to desire, to wish for

This name is used in the Qur'ân. For example, see 85:14

49. Al-Majeed (The Noble,  The Generous,  The Magnificent)

The One whose deeds are glorious, dignified, noble, honorable and exceedingly generous.

The One whose deeds and ways are noble, great and bountiful.

The One who shows mankind the highest, most perfect example of goodness, richness, and generosity.

From the root m-j-d which has the following classical Arabic connotations:

to be glorious, dignified, noble and honorableto be lauded, exalted, sublimeto be liberal, bountiful, exceedingly generous

The name Mâjid is not specifically used as a Beautiful Name in the Qur'ân.

Al-Majîd indicates the One whose essential nature is glorious, dignified, noble and honorable, and whose essential nature is to give liberally and bountifully.

Al-Mâjid denotes the One who is praised for the specific deeds and attributes of great glory, dignity, nobility, honor, and exceeding generosity.

That is, the name al-Majîd denotes the glorious essential nature of the One, while the name al-Mâjid honors specific deeds performed by the One.

50. Al-Baith (The Awakener,  The Resurrector,  The Arouser,  The Dispatcher)

The Reserrector, The Raiser (from death), The One who resurrects His slaves after death for reward and/or punishment.

The One who chooses who shall awaken and who shall be sent forth.

The One who decides who to raise up. The One who awakens the dead.

The One who resurrects. The One who rouses up mankind.

The One who sends Light into the worlds. The One who dispatches messengers into the world.

From the root b-'a-th which has the following classical Arabic connotations:

to call forth, awakento raise up from sleep or deathto resurrectto delegate, consignto send, send out, make manifest

The term Bâ'ith is not specifically used as a Beautiful Name in the Qur'ân.

51. Ash-Shaheed (The Omniscient Witness,  The Certifier,  The Testifier)

The One who directly and ever-presently observes everything in creation. The One from whose knowledge nothing is hidden.

The One who witnesses both that which is seen and that which is unseen. The One who has knowledge of all that happens everywhere at all times.

The One who is the ultimate witness on judgment day.

From the root sh-h-d which has the following classical Arabic connotations:

to bear witnessto offer testimonyto have knowledge of, to experienceto be present with

This name is used in the Qur'ân. For example, see 85:9

52. Al-Haqq (The Truth,  The Reality,  The Just and Correct, The Truly Existing)

The One who is the truth, the real, and the truly-existing. The One whose essence is the only substance and the only reality.

The One whose essence is wisdom, justice, right, rightness. The One who is just, right, proper, correct. The One whose existence is undeniable.

The One who acts in accord with the needs of every situation. The One through whom all righteousness, justice, and truth are revealed.

From the root h-q-q which has the following classical Arabic connotations:

to be suitable to the requirements of wisdom, justice, truth or factto be in accord with the needs of the situationto be true, right, correct, just, properto be genuine, authentic, real, sound, substantialto be established, confirmed as factto be necessary, requisite, justifiedto be unavoidable, inevitable, dueto be binding, obligatory, incumbent uponto happen without doubt or uncertainty

This name is used in the Qur'ân. For example, see 22:62

53. Al-Wakeel (The Trustee,  The Guardian,  The Disposer of Affairs,  The Advocate)

The One and only One who can be entrusted with the management and resolution of all affairs. The One who is the supreme trustee, guardian and administrator of all things.

The One who may be trusted to do better for us that we can do for ourselves. The One who can be entrusted to provide the perfect resolution for all matters.

From the root w-k-l which has the following classical Arabic connotations:

to appoint or entrust for the care or management of somethingto have a commissioned agent, a guardian of one's intereststo rely upon, confide in, lean upon, submit to

This name is used in the Qur'ân. For example, see 6:102

This same root w-k-l also gives rise to the word tawakkul (or tawakul), which indicates submitting to Allâh, relying upon Allâh, putting one's trust in Allâh.

In Farsi/Urdu the "w" is commonly transliterated as "v", as in al-Vakîl.

One's trust in Allâh should not be allowed to breed laziness or lack of care, but rather one must always do one's own personal best, and then leave the rest to Allâh, as indicated so clearly by the Prophet Muhammad when he said:

“Tie your camel, then put your trust in Allâh.”

54. Al-Qawiyy (The Supremely Strong,  The Inexhaustible Strength)

The One whose strength is supreme. The One who possesses unlimited strength and endurance.

The One whose vigor and strength prevail over all of creation.

The One who is beyond all weakness. The One whose strength is inexhaustible.

From the root q-w-y which has the following classical Arabic connotations:

to be strong, vigorous, potentto be robust, hardy, sturdyto have sufficient strength or powerto prevail over

This name is used in the Qur'ân. For example, see 42:19

Related names:

Qawî - Strong - the One who is all-mighty and possesses inexhaustible strength.

Matîn - Firm - the One whose nature it is to be firm, determined and steadfast.

Qahhâr - Dominator - the One who dominates, conquers, overpowers

Muqtadir - Determiner - the One who uses supreme power to enforce whatever Divine wisdom decrees or decides.

55. Al-Mateen (The Firm,  The Steadfast,  The Ever-Constant)

The One who is most steadfast and solid. The One whose strength produces certitude.

The One who is loyal, firm and constant. The One whose nature is the utmost firmness and steadfastness.

The One who can easily overcome anything through supreme firmness and strength of determination.

From the root m-t-n which has the following classical Arabic connotations:

to be strong, stout, firm, hardto be solid, robustto be steadfast, certain, sureto possess any quality in a strong degreethe hard outer or apparent part of somethingelevated and hard ground

This name is used in the Qur'ân. For example, see 51:58

Related names:

Qawî - Strong - the One who is all-mighty and possesses inexhaustible strength.

Matîn - Firm - the One whose nature it is to be firm, determined and steadfast.

Qahhâr - Dominator - the One who dominates, conquers, overpowers

Muqtadir - Determiner - the One who uses supreme power to enforce whatever Divine wisdom decrees or decides.

56. Al-Walî (The Protecting Friend,  The Loving Defender,  The Nearby Guardian)

The One who is lover, protector and lord. The One who is lovingly supportive.

The One who is the protecting friend. The One who guards and rules all of creation.

The One who lovingly guides mankind to turn toward the path of righteousness.

From the root w-l-y which has the following classical Arabic connotations:

to be near, close, nearbyto be a friend, helper, supporterto defend, guard (lit. friendly dealing)to be in charge, to turn one toward somethingto be the master, owner, lord

57. Al-Hameed (The Praiseworthy,  The Laudable One,  The Object of all Praise)

The One who is praised and is praiseworthy. The One who is worthy of all thankful praise. The One and only One who truly deserves all praise, honor and adoration.

The One who is exalted, praised and glorified by the very existence of creation. The One who deserves every manner of praise, exaltation and glorification, both public and private.

From the root h-m-d which has the following classical Arabic connotations:

to praise, to laud with deep feelings of adoration and submissionto praise one for something done by that one's own willto speak well of, honor, commendto eulogize

This name is used in the Qur'ân. For example, see 22:64

The root h-m-d denotes the highest praise and honoring being offered with deep feelings of thankfulness, admiration, humility and submission.

Hamîd indicates one who is praised and praiseworthy due to his own inherent qualities, not due to any specific favor, and who does glorious works entirely of his own volition and according to his own will.

Shakûr denotes appreciation, gratitude or praise for some particular favor.

The root h-m-d is also the basis of the expression al-hamdulillâh (all praise is for Allah), as well as being the root of the names Ahmad (praiseworthy), Mahmûd (praised) and Muhammad (much praised, or repeatedly praised).

58. Al-Muhsee (The Reckoner,  The Appraiser,  The Accountant)

The One who knows the details of each and every thing. The One who possesses all quantitative knowledge.

The One who comprehends everything, small or great, inner or outer. The One who registers and records every thought and deed.

From the root h-s-y which has the following classical Arabic connotations:

to number, count, reckon, computeto collect in an aggregate by numberingto register or record somethingto take an account of somethingto comprehend or know altogetherto possess full comprehension

The name Mushî is not specifically used as a Beautiful Name in the Qur'ân.

59. Al-Mubdi’ (The Originator,  The Starter,  The Beginner)

The One who is the originator of all creation. The One who is the founder of creation.

The One who begins all things. The One who initiates all creation.

From the root b-d-' which has the following classical Arabic connotations:

to begin, create, make something newto make something be first, have precedenceto contrive a new thingto invent, to do firstto commence, start, at the beginning

60. Al-Mu^eed (The Restorer,  The Reviver,  The Renewer,  The Re-Creator)

The One who restores and repeats all that has been created. The One who constantly renews, revives and repeats creation.

The One who restores and revives the spiritual essence of every person. The One who repeatedly renews mankind's proper relationship with goodness.

The One who repeatedly restores and revives creation, both physically and spiritually.

From the root '-w-d which has the following classical Arabic connotations:

to return to somethingto repeat, reproduce, to come backto restore, to renew

61. Al-Muhyi (The Bestower of Life,  The Giver of Life,  The Reviver)

The Restorer, The Giver of Life, The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.

The One who created life. The One who makes all things live. The One who decides what will be vitalized and brought to life.

The One, and only One, who can bring something to life.

The One who brings the heart to life. The One who revives and grants wholeness, even to the spiritually dead.

From the root h-y-y which has the following classical Arabic connotations:

to live, to be livingto become apparent, distinctto animate, to reviveto vitalize, to call into beingto be whole, soundto call, summon, invite, hasten

This name is used in the Qur'ân. For example, see 41:39

The name al-Hayy (ever-living) is also from this same h-y-y root.

The names Mumît (the life-taker) and Muhyî (the life-giver) are opposites.

62. Al-Mumeet (The Creator of Death,  The Slayer,  The Life-Taker)

The One who created the inanimate world, to which all living forms return.

The One who ordains what shall become lifeless.

The One who creates the appearance of death, physically or spiritually.

From the root m-w-t which has the following classical Arabic connotations:

to die, pass away, burn out, be lifelessto be quiet, still, calmto be inanimateto be deprived of sensationto be spiritually dead, lacking spiritual life

The name Mumît is not specifically used as a Beautiful Name in the Qur'ân.

63. Al-Hayy (The Living,  The Alive,  The Everlasting,  The Deathless,  The Ever-Living)

The One who is undying, everlasting. The One who is eternally whole and sound.

The One Life from whom all life arises. The One who calls all life into being.

The One who animates all life and who makes each living thing different and distinct.

From the three letter root h-y-y, which has the following classical Arabic connotations:

to live, to be livingto become apparent, distinctto animate, to reviveto vitalize, to call into beingto be whole, soundto call, summon, invite, hasten

This name is used in the Qur'ân. For example, see 2:255

64. Al-Qayyoom (The Self-Subsisting,  The Self-Existing One upon Whom all others depend)

The Self-Subsisting, The One who remains and does not end.

The One whose nature it is to exist. The One who is free of any dependence on anything else for existence.

The One through whom all things arise. The One by whom all things are eternally managed aright.

The Ever-Living, Self-Existing One who is the foundation upon which all things exist.

From the root q-w-m which has the following classical Arabic connotations:

to stand up, to rise up, to ascend, become highto begin, to start, to come to passto arise, to set outto be on-going, to exist

to be founded, to be built onto undertake, to carry out, to manageto make aright, straighten out, accurate, exactto make righteous, upright

This name is used in the Qur'ân. For example, see 2:255

The attributes of al-Hayy and al-Qayyûm are often used to together, with al-Hayy signifying the attribute of ever-lasting life, and al-Qayyûm signifying the attribute of self-existing life. Thus, the attributes of al-Hayy and al-Qayyûm express two aspects of the One Life.

Abu Hurairah reported that whenever the Prophet, peace be upon him, was faced with a serious difficulty, he would raise his head to the sky and supplicate, "Subhan-Allah al-'Azim (glory be to Allah, the Mighty)." And when he implored seriously and strongly, he would say "Ya Hayyu, Ya Qayyum (O Ever-Living One, O Self-Existing One upon Whom we all depend)." (hadith of Tirmidhi)

The attribute of al-Qayyûm is also nicely described by the words of Acts 17:28 which say:

in Him we live and move and have our being

65. Al-Waajid (The Finder,  The All-Perceiving,  The Wealthy,  The Resourceful)

The Perceiver, The Finder, The Rich who is never poor. Al-Wajd is Richness.

The One who has discovered and obtained everything.

The One who perceives and possesses everything.

The One who has no wants and who lacks nothing.

From the root w-j-d which has the following classical Arabic connotations:

to find, discover, attain what was soughtto become aware of something, to perceive, to experienceto gain or possess wealth, property, resourcesto be rich, to have abundanceto be without wants

The name Wâjid is not specifically used as a Beautiful Name in the Qur'ân.

66 Al-Mâjid (The Noble,  The Generous,  The Magnificent)

The One whose deeds are glorious, dignified, noble, honorable and exceedingly generous.

The One whose deeds and ways are noble, great and bountiful.

The One who shows mankind the highest, most perfect example of goodness, richness, and generosity.

From the root m-j-d which has the following classical Arabic connotations:

to be glorious, dignified, noble and honorableto be lauded, exalted, sublimeto be liberal, bountiful, exceedingly generous

The name Mâjid is not specifically used as a Beautiful Name in the Qur'ân.

Al-Majîd indicates the One whose essential nature is glorious, dignified, noble and honorable, and whose essential nature is to give liberally and bountifully.

Al-Mâjid denotes the One who is praised for the specific deeds and attributes of great glory, dignity, nobility, honor, and exceeding generosity.

That is, the name al-Majîd denotes the glorious essential nature of the One, while the name al-Mâjid honors specific deeds performed by the One.

67 Al-Waahid (The One,  The Creator of Diversity from Unity,  The Manifestation of Unity)

The Unique, The One, The One without a partner.

The One unique starting point from which all else has arisen.

The One source from which all of creation springs forth.

The One whose unity includes all that appears as diverse, separate or individual.

From the root w-h-d which has the following classical Arabic connotations:

to be one, to be made one, to be called oneto connect, join, unite

to be unique, singularto be one apart from others

This name is used in the Qur'ân. For example, see 39:4

The ancient roots of Ahad point toward to the essential qualities which describe Unity, while the ancient roots of Wâhid point toward the manifestations which arise from that Unity.

That which is Ahad cannot be divided into parts, or any parts distinguished. That which is Wâhid has the appearance of being divisible into separate parts, or being comprised of separate parts.

Ahad is used to refer to the One, the sole One, the One who was not begotten and who has ever been alone, the One who has no second, the Indivisible.

Wâhid indicates the solitary Starting Point, the One Source, the First of the Many, from which all of creation has arisen as manifestations of Unity. From a human point of view, the manifestations may appear separate and diverse, but in reality they are One.

68 As-Samad (The Eternal,  The Everlasting,  The Satisfier of Every Need)

The Eternal, The Independent, The Master who is relied upon in matters and reverted to in ones needs.

The One who is eternal and above whom there is none. The One who is unaffected, unchanged, and without any needs.

The One who is besought by all, and who is above all. The One who can satisfy every need and without whom no affair could be accomplished.

The One who satisfies every need as it should be satisfied, and not necessarily as mankind might imagine.

The One who is the sole recourse, the only one to turn to. The One upon whom all depend, yet who does depend on any.

From the root s-m-d which has the following classical Arabic connotations:

to endeavor to reach or attain somethingto turn to, to needto direct oneself toward or aim toward somethingto set up, to erect somethingto remain unaffected, unchangedto be sublime, everlasting

This name is used in the Qur'ân. For example, see 112:2

69 Al-Qaadir (The All-Capable,  The Most Able,  The All-Powerful)

The Able, The Capable, The One attributed with Power.

The One who possesses the power and the ability to measure-out anything and everything.

The One who has the capability to make any decree and to determine what will be.

The One whose decree determines the measure and distribution of all things.

The One who does as He wills, acting or not acting in accord with whatever He decides.

From the root q-d-r which has the following classical Arabic connotations:

to measure somethingto make manifest the measure of somethingto distribute or apportion (as though by measure), measure-outto decree, to ordain, to decide a matter (as though measuring it to fit)to exercise thought in preparing something, to make use of reason (measuring out)to have the power to accomplish, to be rendered able, capableto be able to prevail, to be empowered, to have control over

This name is used in the Qur'ân. For example, see 77:23, 6:37

Muqtadir is an intensive form of the root q-d-r which emphasizes the Supreme Power to enforce or enact whatever Divine wisdom decides; being omnipotent, having the ability to do everything.

Qâdir is a less intensive form of the root q-d-r which describes the attribute of being able to decree, ordain, appoint, measure-out, decide.

70 Al-Muqtadir (The All-Determining,  The Prevailing Ordainer,  The Powerful Determiner)

The Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him.

The One whose supreme power determines and delivers the suitable measure of all things. The One whose decisions always prevail. The One who has power and ability to ordain all things.

The One who is empowered to do whatever wisdom decides. The One who has the power and ability to decide the outcome of all matters.

The One whose power enforces all decrees and ordains the course of all affairs. The One whose decree prevails in every situation.

From the root q-d-r which has the following classical Arabic connotations:

to measure something, know the measure of somethingto distribute, allot or apportion the suitable measureto decree, to ordain, to decide a matter (as though measuring it to fit)to exercise thought in preparing something, to make use of reasonto intend or determine somethingto have the power to accomplish, to be rendered ableto be able to prevail, to be empowered

This name is used in the Qur'ân. For example, see 54:55

Qâdir, from this same q-d-r root, indicates the supreme ability to make a decree or ordain something, while Muqtadir points to the supreme power by which that decree is enacted.

That is, Muqtadir is an intensive form of the root q-d-r which emphasizes the use Supreme Power to actively enforce whatever Divine wisdom decides.

71 Al-Muqaddim (The Promoter,  The One who Brings Forward,  The Expediter)

The Expediter, The Promoter, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.

The One who moves things forward. The One who grants advancement.

The One who expedites things. The One who advances or promotes.

From the root q-d-m which has the following classical Arabic connotations:

to precede, to come beforeto head, to leadto offer, to bring forwardto make foremost, to put at the frontto advance, to promoteto exist without beginning

The name Muqaddim is not specifically used as a Beautiful Name in the Qur'ân.

The names Muqaddim (promoter) and Mu'akhkhir (delayer) are opposites.

72 Al-Mu’akh-khir (The Delayer,  The Postponer)

The Delayer, the Retarder, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.

The One who delays or postpones. The One who puts off advancement.

The One who holds back or keeps something back to put it in its proper place.

The One who causes something to lag behind.

From the root a-kh-r which has the following classical Arabic connotations:

to cause to go back, backwards, retreat, recedeto retire, to drive backto put behind or afterto cause to remain behind, hang back, lag behindto postpone, put off, delay, retard

The name Mu'akhkhir is not specifically used as a Beautiful Name in the Qur'ân.

The name al-âkhir (last) also comes from this same a-kh-r root, and is the opposite of awwal (first).

The name Mu'akhkhir (delayer) is the opposite of Muqaddim (promoter).

73 Al-’Awwal (The First One,  The Pre-Existing)

The First, The One whose Existence is without a beginning.

The One who is the first, the beginning, the foremost. The Prior-Existing One who existed before all of creation.

The One who was before any thing or any being. The One who is the cause of all the worlds.

The One who is the beginning of every action, command or thought.

From the root a-w-l which has the following classical Arabic connotations:

to be first, principle, to be beforeto come back to, to returnto precede, to be the first partto be foremost

This name is used in the Qur'ân. For example, see 57:3

Awwal (first) and âkhir (last) are complementary attributes.

74 Al-’Akhir (The Last,  The End and The Ultimate)

The Last, The One whose Existence is without an end.

The One who remains after all of creation has passed away.

The One who is the last, the conclusion, the ultimate.

The One who is behind all of creation. The One beyond whom there is nothing.

From the root a-kh-r which has the following classical Arabic connotations:

to put back, to put behind, to be latterto postpone, to put at the endto be last, final, ultimate

This name is used in the Qur'ân. For example, see 57:3

Awwal (first) and âkhir (last) are complementary attributes.

The name al-Mu'akhkhir (the delayer) also comes from this same a-kh-r root.

75 Az-Zaahir (The Manifest,  The Conspicuous,  The Evident)

The Manifest, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.

The One who has manifest all of creation and who is manifest in all of creation.

The One whose nature and existence is demonstrated in all of creation.

The One whose essence and attributes are shown throughout all of creation.

The One who is above creation, yet who is made visible through creation.

From the root z-h-r which has the following classical Arabic connotations:

to be visible, manifest, obvious, clear, distinctto open, to come out, to cause to appear after being concealedto be conspicuous, distinctto ascend, mount, have higher statusto have the upper hand, subdue, overcometo endorse, help, aid, support others, render superior

This name is used in the Qur'ân. For example, see 57:3

Note that the Arabic letter z sounds nothing at all like the English letter z, but rather is a open-jaw "th" sound.

The ancient root of z-h-r points toward that which goes from the center and spreads out, disperses or radiates into being, which is to say that it becomes outwardly manifest.

Zâhir (manifest) and Bâtin (hidden) are complementary attributes.

Zâhir is that which is outward, manifest, apparent, visible.

Bâtin is that which is inward, concealed, obscured.

76 Al-Baatin (The Hidden,  The Secret One,  The Inner One, The Knower of Hidden Things)

The Hidden, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.

The One who is veiled from our sensory perception. The One who is unseen, yet whose existence and essence are made known through signs.

The One who knows the inner states, inner circumstances and inner thoughts of all of creation.

The One who enters unseen into all of creation. The One who is concealed within all of creation. The One who is the secret inner companion.

From the root b-t-n which has the following classical Arabic connotations:

to be concealed, to lie hiddento penetrate into, to be inside

This name is used in the Qur'ân. For example, see 57:3

Bâtin and Zâhir are opposites.

Zâhir is that which is outward, manifest, apparent, visible.

Bâtin is that which is inward, concealed, obscured.

77 Al-Wâlî (The Sole Governor,  The Friendly Lord,  The Protective Ruler)

The One who is the sole planner, implementer, governor and ruler of all things.

The One who is the supportive, helpful master of all things.

The One who is the friendly and protective ruler and governor of all of creation.

From the root w-l-y which has the following classical Arabic connotations:

to be near, close, nearbyto be a friend, helper, supporter, maintainerto defend, guard (lit. friendly dealing)

to be in charge, to turn one toward somethingto be the master, owner, lord

The name Wâlî is not specifically used as a Beautiful Name in the Qur'ân.

Wâlî emphasizes the aspects of lordship, ownership and mastery of the One who is also friend and helper.

Walî emphasizes the nearness and protective, supportive, guarding aspects of the One who is also the lord and master.

78 Al-Muta’âli (The Supremely Exalted,  The Most High)

The Most Exalted, The High Exalted, The One who is clear from the attributes of the creation.

The One who is exalted above all of creation.

The One who is beyond the highest.... beyond the beyond.

The One who far beyond any imagination, thought, limitation or ideal of mankind.

From the root 'a-l-w which has the following classical Arabic connotations:

to be high, elevated, loftyto be exalted, to rise up, to ascend to be higher to exceed, surpassto overcome, overwhelm to advance, promote, rise aboveto mount, be overtop, eminent

This name is used in the Qur'ân. For example, see 13:9

The term al-Muta'âli is an intensified form of al-'Alî (the Exalted) which further exalts the exalted One.

79 Al-Barr (The Kindly and Gracious Benefactor,  The Righteous,  The Source of Goodness)

The Source of All Goodness, The Righteous, The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy.

The One who is kind, gentle and ample in goodness. The One who is the doer of good, both materially and spiritually.

The One who is kindly and gracious. The One from whom every good deed comes. The One who is the source of all kindness and goodness.

The One who bountifully bestows the gifts of tolerance, gentleness, goodness and kindness. The One who is ever-merciful and compassionate.

From the root b-r-r which has the following classical Arabic connotations:

to be devoted, affectionate, gentleto be just and proper, honest, truthfulto have regard for the circumstances of anotherto be beneficent, to bestow bountiful giftsto reward for service, recompenseto behave courteously, to do goodto be benign, gracious, kindlyto be pious, virtuous, righteousto be ample, extensive

This name is used in the Qur'ân. For example, see 52:28

80 At-Tawwaab (The Acceptor of Repentance, The Oft-Forgiving, The Acceptor of our Return)

The Acceptor of Repentance, The Relenting, The One who grants repentance to whoever He willed among His creatures and accepts his repentance.

The One who beckons for our return. The One who repeatedly turns mankind toward repentance.

The One who forgives those who return to goodness. The One who restores to grace those who repent.

The One who rewards good deeds. The One who forgives those who forgive others.

From the root t-w-b which has the following classical Arabic connotations:

to returnto return to goodness, to repentto be restoredto be rewarded for deedsto be repeatedly summoned or called

This name is used in the Qur'ân. For example, see 49:12

81 Al-Muntaqim (The Avenger,  The Disapprover,  The Inflictor of Retribution)

The Avenger, The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them.

The One who disapproves of wrongdoers. The One who reminds us when our behavior is not right.

The One who is the avenger (such that we need not seek any personal revenge).

The One and Only One who has the right to exact vengeance.

From the root n-q-m which has the following classical Arabic connotations:

to dislike, disapprove, find faultto punish, exact vengeanceto inflict retribution, avenge

The name Muntaqim is not specifically used as a Beautiful Name in the Qur'ân.

82 Al-^Afuww (The Pardoner,  The Most Forgiving,  The Effacing,  The Eliminator of Sins)

he Pardoner, The Forgiver, The One with wide forgiveness.

The One who blots out and leaves no trace of any sin or fault.

The One who passes over and absolves any fault.

The One who can remove and obliterate all traces of wrong actions.

The One who can make any sin, error or fault disappear.

From the root 'a-f-a which has the following classical Arabic connotations:

to forgive, pardonto pass over, forgo, absolveto obliterate all traces, efface, removeto kill-off, allow to dieto turn away from punishing, not see, annulto make unapparent, imperceptibleto give spontaneously, to give without constraintto give more than what is due

This name is used in the Qur'ân. For example, see 4:99

The words Ghafûr and Ghaffâr denote simply forgiving or protecting, while 'Afûw indicates complete removal or obliteration of the condition.

The classical Arabic dictionary Taj al-Arûs offers a beautiful metaphor wherein 'afûw is said to be like the desert wind completely obliterating footprints in the sand.

Abû Hâmid al-Ghazâlî wrote:

Man's share in this name should be clear: he should be one who excuses everyone who harms him, doing good for him instead, just the same as he sees God most high doing good in this world to the disobedient as well as the disbeliever, rather than bring them swiftly to punishment.

'Afûw and Muntaqim are complementary attributes. 'Afûw is the forgiver, while Muntaqim is the avenger.

83 Ar-Ra’uf (The Most Kind,  The Tenderly Merciful,  The Clement and Compassionate)

The Compassionate, The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures.

The One who bestows boundless clemency, tenderness and affection.

The One who shows the utmost compassion, pity and tender mercy.

The One whose gentleness, kindness and mercy are beyond understanding.

From the root r-a'-f which has the following classical Arabic connotations:

to be kind, gentle, clementto be merciful, compassionateto show pityto show tenderness

This name is used in the Qur'ân. For example, see 22:65

84 Mâlik Al-Mulk (The Master of the Kingdom,  The Owner of All Sovereignty,  The Lord of Absolute Ruling Power)

The Eternal Owner of Sovereignty, The One who controls the Dominion and gives dominion to whoever He willed.

The One who is sole owner, possessor and ruler of all kingdoms. The One whose ruling power and authority have no limit.

The One who possesses all authority to act in any manner, at any time, in any way. The One who is lord and master over all worlds, whether manifest or un-manifest.

The One who has all mastery and authority to decide what shall be created, what shall be sustained and what shall be cease to be.

From the root m-l-k which has the following classical Arabic connotations:

to possess, to own exclusivelyto exercise authority to commandto have power over, command, reignto have dominion over, to have ruling powerto have kingship

The name Mâlik ul Mulk appears in the Qur'ân 3:26.

The name Malik signifies king, while the name the name Mâlik, by virtue of the â which intensifies the meaning, signifies something that is in some way greater than a king, and is often translated as master or lord. However, the exact differences between these names are not universally agreed upon.

By some traditions, al-Malik is considered to be the owner and king of this world, or of the beings of this world, while Mâlik al-Mulk is considered to be the supreme lord and master of all worlds, the known and the unknown, the manifest and the un-manifest... and those explanations have been used in selecting the definitions given on this page.

85 Thul-Jalali wal-Ikram (Lord of Majesty and Generosity,  Lord of Glory and Honor)

The One who is most precious, revered and honored. The One who is the glorious and majestic lord of all generosity and bounty.

The One who is the possessor of all glory and honor. The One who is the owner of every manner of blessing, perfection, honor and majesty.

The One who bestows generosity and honor. The One who is the source of majesty and bounty.

This beautiful Arabic phrase begins with a pronoun, followed by two attributes of Allâh.

Dhû (pronounced "thoo") = Lord of, Possessor ofl = al = theJalâl = Majesty, Glorywa = andl = al = theIkrâm = Generosity, Bounty

The attributes of Allâh in this phrase are based on the root j-l-l meaning:

to be supremely greatto be glorious, majesticto be sublimeto be high, lofty, far above, independent

and the root k-r-m which has the following classical Arabic connotations:

to be noble, high minded, generousto be highly esteemed, honored, prized, valuedto be excellent, precious, valuable, rareto be productive, fruitful, bountiful

This name is used in the Qur'ân. For example, see 55:27

Though certain benefits and gifts may arrive through human hands, one must offer all praise and honor to the True Source from which all blessings come, the One who is the Lord of Majesty and Bounty.

The Beautiful Names al-Jalîl and al-Karîm are also derived from these same two roots. The words jalâl (glory) and ikrâm (generosity) are verbal nouns, while jalîl (glorious) and karîm (generous) are adjectives.

The demonstrative pronoun Dhû literally means with, in, on, or of, but in this phrase from the Qur'ân it is often translated as Lord of, Owner of, or Possessor of.

Note that Dhû is pronounced thoo.

When used as an invocation, Dhû changes to Dha, as in Yâ Dhal-Jalâli wal-Ikrâm.

86 Al-Muqsit (The Most Equitable,  The Just)

The Equitable, The One who is Just in His judgment.

The One who is most equitable and just. The One whose ways are balanced and just.

The One who establishes justice. The One who creates harmony and balance.

The One who does away with injustice. The One who leads mankind to justice and harmony.;

From the root q-s-t which has the following classical Arabic connotations:

to act justly, equitablyto do away with injusticeto establish an equitable balance

The name Muqsit is not specifically used as a Beautiful Name in the Qur'ân.

87 Aj-Jaami (The Gatherer,  The Uniter,  The Collector)

The One who reconciles and unites. The One who gathers together that which had been dispersed.

The One who assembles and arranges. The One who composes, arranges and connects together.

From the root j-m-' which has the following classical Arabic connotations:

to collect, gather upto congregate, gather togetherto draw together, musterto reconcile, to connect together, combineto form a connection between, unionto compose, arrange, resolve or settle something

This name is used in the Qur'ân. For example, see 3:9

88 Al-Ghaniyy (The Self-Sufficient, The Wealthy, The Independent One)

The One who is self-sufficient. The One without need of anything. The One who transcends all needs.

The One who is completely satisfied. The One who is free from any wants. The One who is free from any dependence.

The One who flourishes without help or aid of any sort, yet who is needed by all. The One upon whose wealth and riches all others depend.

From the root gh-n-y which has the following classical Arabic connotations:

to be free from wants or needsto be self-sufficient, independentto be able to do without help from othersto be content, satisfiedto be rich, wealthy, flourishing

This name is used in the Qur'ân. For example, see 6:133

Ghanî denotes the One whose essential nature is independence, self-sufficiency and supreme wealth.

Mughnî is from this same gh-n-y root and denotes specific deeds done by the One in bestowing wealth.

89 Al-Mughni (The Enricher, The Bestower of Wealth, The Fulfiller of Needs)

The One who gives wealth abundantly. The One who provides all that is needed. The One whose wealth fulfills all needs.

The One who enriches all of creation. The One who creates all appearances of independence or self-sufficiency.

The One who bestows satisfaction and contentment. The One who bestows spiritual wealth.

From the root gh-n-y which has the following classical Arabic connotations:

to be free from wants or needsto be self-sufficientto be able to do without help from othersto be content, satisfiedto be rich, wealthy

The name Mughnî is not specifically used as a Beautiful Name in the Qur'ân.

Ghanî , from the same gh-n-y root, denotes the One whose essential nature is independence, self-sufficiency and supreme wealth.

Mughnî denotes specific deeds done by the One in bestowing wealth.

90 Al-Maani (The Preventer,  The Protector,  The Defender)

The One who averts harm, physical or spiritual. The One who guards from harmful situations.

The One who prevents undesirable actions. The One who impedes or hinders wrongful action.

The One who stops one thing from harming another.

From the root m-n-' which has the following classical Arabic connotations:

to prevent, hinder, hold back, restrain, denyto impede, resistto forbid, refuse, prohibitto guard, defend, protect

The name Mâni' is not specifically used as a Beautiful Name in the Qur'ân.

Names related to Watching and Protecting:

Hafîz refers to the One who remembers and preserves to keep things from being lost or forgotten.

Wakîl refers to the One who is the trusted administrator of all matters.

Raqîb refers to the One who watches and observes.

Mâni' refers to the One who protects and defends against harmful situations.

91 Ad-Daarr (The Correcter,  The Balancer,  The Distresser,  The Afflicter,  The Punisher)

The One whose wisdom may choose to use forceful corrections.

The One who creates adversity or distress in order to discourage or correct wrongful behavior.

The One whose wisdom may use situations that have an outward appearance of being harmful.

From the root d-r-r which has the following classical Arabic connotations:

to have an opinion that is opposingto apply forceful correction to do an act that is dislikedto make inconvenient, annoy, distressto cause adversity, afflictto harm, injure, hurt

The name Dârr is not specifically used as a Beautiful Name in the Qur'ân.

Nâfi' (creator of good) is the opposite of Dârr (distresser)

The names Dârr and Nâfi' are often used together to acknowledge the way that balance and harmony are established and maintained. These opposing attributes are often inseparable, since that which is the sweetest nectar to one person may be bitter poison to another.

Such opposites help to make one aware that every action accomplishes some purpose and is, in the grand scheme of things, subservient to the all-knowing hand of Allâh, through whom balance and harmony are created and maintained... even if we don't understand.

92 An-Nafi (The Creator of Good,  The Benefiter,  The Propitious,  The Auspicious)

The One who helps and who grants all advantages. The One who creates all that produces benefit and usefulness.

The One who grants all favorable circumstances. The One who confers all benefits.

The One who is continually blessing all of creation with goodness and all that is useful. The One through whom all needs are fulfilled.

From the root n-f-' which has the following classical Arabic connotations:

to profit, to be of useto be beneficial, usefulto have the use of something

The name Nâfi' is not specifically used as a Beautiful Name in the Qur'ân.

Nâfi' (creator of good) is the opposite of Dârr (distresser).

The names Dârr and Nâfi' are often used together to acknowledge the way that balance and harmony are established and maintained. These opposing attributes are often inseparable, since that which is the sweetest nectar to one person may be bitter poison to another.

Such opposites help to make one aware that every action accomplishes some purpose and is, in the grand scheme of things, subservient to the all-knowing hand of Allâh, through whom balance and harmony are created and maintained... even if we don't understand.

93 An-Noor (The Light,  The Illuminator,  The One who Reveals)

The Light, The One who guides.

The One who is the divine light of all the worlds. The One whose light who illuminates the heart.

The One who is the light of wisdom and guidance. The One whose light clarifies, manifests and reveals.

The One light by which the obscure is made clear. The One who clears away all darkness and directs aright.

From the root n-w-r which has the following classical Arabic connotations:

to give light, to illuminate, to fill with lightto clarify, to reveal, to make visibleto blossom, to be in bloom (revealed)to be flaming, blazing and apparent to the sensesto enlighten, give counsel, give advice

This name is used in the Qur'ân. For example, see 24:35

Surah an-Nur (24:35) has a beautiful, mystical passage from the Qur'ân describing the Light:

Allâh is the light of the heavens and the earth. A likeness of His light is as a pillar on which is a lamp - the lamp is in a glass, the glass is as it were a brightly shining star - lit from a blessed olive-tree, neither eastern nor western, the oil whereof gives light, though fire touch it not - light upon light. Allâh guides to His light whom He pleases. And Allâh sets forth parables for men, and Allâh is Knower of all things.

94 Al-Haadi (The Guide,  The Leader,  The Guide of the Right Path)

The Guide, The One whom with His Guidance His belivers were guided, and with His Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them.

The One who continually shows the right way. The One who kindly guides aright.

The One who sends prophets and messengers to guide mankind. The One who guides hearts to a knowledge of the Divine essence.

The One who is the source of all guidance. The One who faithfully continues to guide aright until the goal is finally attained.

From the root h-d-y which has the following classical Arabic connotations:

to guide rightlyto show with kindness the proper pathto guide on the right path until reaching the goalto guide arightto lead the right way

This name is used in the Qur'ân. For example, see 25:31

95 Al-Badi (The Wonderful Originator, The Unprecedented and Incomparable Inventor, The Absolute Cause)

The marvelous One who originates, commences, invents and creates all that exists, without any model or material.

The One whose incomparable will-power first brings into existence all of the unique and amazing creation without any similarity to anything else that has ever existed.

The One who creates in wonderful, awesome, amazingly original ways that have no precedent whatsoever.

From the root b-d-'a which has the following classical Arabic connotations:

to introduce, originate, start, innovateto do for the first time, and not after the similitude of anything pre-existingto cause to exist, to bring into existenceto devise, to uniquely contriveto be amazing, outstanding, marvelous, superlative, incomparable

This name is used in the Qur'ân. For example, see 2:117

In honoring the One Creator, it has been said that mankind does not truly create, but rather merely discovers that which Allâh has already created.

96 Al-Baaqi (The Everlasting,  The Eternal,  The Ever-Enduring,  The Ever-Present)

The One who has always existed and who will never cease to be. The One whose existence has neither beginning nor end. The One whose existence is beyond the realm of time.

The One who existed before all of creation, and who will remain after all of this creation has come and gone.

The One who is everlasting, perpetual, beginning-less, endless. The One whose existence is eternal. The One who remains forever, unaffected by time.

From the root b-q-y which has the following classical Arabic connotations:

to remain, continue, endureto be permanent, everlasting, constant

to survive foreverto be incessant, continuous, endless

The term Bâqî is not specifically used as a Beautiful Name in the Qur'ân.

The term Abqâ, also from the b-q-y root, is used in the Qur'ân (20:73) where it is commonly translated as the Most Lasting, Ever Lasting or Most Abiding.

97 Al-Waarith (The Inheritor,  The Supreme Heir)

The One who remains after all of creation has perished. The One to whom all returns.

The One who has everlasting ownership of all that has ever been and that will ever be.

The One to whom all possessions return when the possessor is gone. The One who inherits all that we have done.

From the root w-r-th which has the following classical Arabic connotations:

to inheritto be an heir, survivorto be the owner or sustainer after someone

This name is used in the Qur'ân. For example, see 15:23

98 Ar-Rasheed (The Director to the Right Way, The Appointer of the Right Path)

The One who unerringly decrees, appoints or ordains the right way. The One who is the supreme director to the right path and right belief.

The One who perfectly and righteously directs all matters toward their proper conclusion. The One who needs no aid to direct all affairs rightly.

From the root r-sh-d which has the following classical Arabic connotations:

to be directed arightto be caused to follow the right courseto be directed to take the right wayto be caused to hold a right beliefto adopt the right path

The name Rashîd is not specifically used as a Beautiful Name in the Qur'ân.

99 As-Saboor (The Patiently- Enduring,  The Most Restrained,  The Long-Suffering)

The One who is most patient, steadfast, and enduring. The One who is not moved by haste to carry out any action before it's proper time.

The One who patiently endures and does everything in its proper time and proper manner, no matter how long that may take.

The One who patiently accomplishes each thing in its proper time, in the way it needs to be and according to what it requires.

From the root s-b-r which has the following classical Arabic connotations:

to be patient, to be enduringto endure trial or affliction with good mannerto be contented in trial or affliction without show of complaintto make no distinction between comfort and afflictionto bear calmly, to persevere cheerfullyto be steadfast, constantto restrain, confine, restrain, withhold from something

The name Sabûr is not specifically used as a Beautiful Name in the Qur'ân.

Mankind's share of this attribute is the bountiful reward bestowed upon those who patiently persevere in overcoming the trials, lusts and errors of this world.