Islam:
God's Message of Guidance to Humanity
16
Allah,
Praise to Him in His
Highness
As He Described Himself in the Holy Quran
By Hassan Ali El-Najjar
1st Day of Jumada
Al-Thani, 1442, December 16, 2020
اللهُ
سُبْحَانَهُ وَتَعَالَى
كَمَا وَصَفَ نَفْسَهُ فِي الْقُرْآنِ الْكَرِيمِ
تأليف حسن علي النجار
الأول من شهر
جمادى الثاني 1442 ، الموافق للسادس عشر من ديسمبر
2020
أعوذُ باللهِ
منَ الشيطانِ الرجيم
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
A'oudhu Billahi Minashaytan irrajeem
Bismillah irra'hman irra'heem
I seek refuge with Allah from
the stoned Shaytan
In the
Name of Allah,
the Beneficent, the Merciful
Introduction
In
Verse 98 of Surat Al-Na'hl (Chapter 16) of the Holy Quran,
Allah, praise to Him (ptH), instructs Muslims to "seek
refuge with Him from the Stoned Shaytan (Satan)" whenever
they start reciting the Holy Book. The "Stoned Shaytan" is a
reference to the story of Ibrahim (Abraham), peace be upon
him (pbuh), who threw stones at Satan, when the latter was
trying to dissuade him from obedience to Allah.
The very first Chapter of the Holy Quran, Al-Fati'ha, starts
with Al-Bassmala, which is the verse of mentioning the name
of Allah (God). It states:
"In the name of Allah, the Beneficent, the Merciful." This is considered the first verse of the Holy
Quran. All chapters of the Holy Book start with it except
Al-Tawba (Chapter 9).
As a result, whenever Muslims start reciting the Holy Quran
or start praying, they say: "I seek refuge with Allah from
the Stoned Shaytan." Then, they follow that with Al-Bassmala:
"In the Name of Allah, the Beneficent,
the Merciful."
أعوذُ باللهِ
منَ الشيطانِ الرجيم
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
Thus, the first verse of the Holy Quran mentions three Good
Names of God. These are Allah (The God), Al-Ra’hman (The
Beneficent to all of His creations), and Al-Ra’heem (The
Merciful to the believers).
The major component of this Chapter is a list of the Good
Names of Allah. Each name is referenced by citing some of
the verses which contain it in the Holy Quran. Then, it is
explained according to the interpretation of the four
renowned Muslim scholars, particularly from Al-Qurtubi's
famous book, Al-Asna (which is totally devoted to the
explanation of the Good Names of God). Finally, a list of
God's Good Names is reached, on the basis of direct citation
from the Holy Quran.
Some translators translated "God's Good Names" also as
"God's Most Beautiful Names."
There are many websites in Arabic and English which mention,
list, or translate the Good Names of God. Some Arabic
websites provide citations for the verses which mention
them, as well as interpretations and explanations of their
meanings. Others just mention one-word translation for each
name without interpretations or explanations. Almost all of
these websites use a traditional list which combines some of
the Good Names of God (which are stated clearly in the Holy
Quran) with God's Attributes concluded as a result of
mentioning verbs or adjectives related to Him.
[1]
This author is providing readers with the following list,
which is different from the above-mentioned lists in that it
only includes the Good Names of God, which are mentioned
clearly and directly in the Holy Quran, with citations for
some of the verses they are mentioned in.
***
Allah, praise to Him, mentions His Good Names and commands
us to use them when we call upon Him, as He said in the
following four verses:
وَلِلَّهِ
الْأَسْمَاءُ الْحُسْنَى
فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي
أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ
(الأعراف ، 7: 180).
قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ أَيًّا مَا
تَدْعُوا فَلَهُ
الْأَسْمَاءُ الْحُسْنَى
(الإسراء ، 17: 110).
اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ
الْأَسْمَاءُ الْحُسْنَى
(طه ، 20: 8).
هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ
الْمُصَوِّرُ لَهُ
الْأَسْمَاءُ الْحُسْنَى
(الحشر ، 59: 24).
To Allah belong
the Good Names, so call upon Him by them,
and keep away from those who distort His names. They will be
punished for what they do (Al-A'araf, 7: 180).
Say: "Call upon Allah or call upon Al-Ra'hman (The
Beneficent), whatever (name) you call upon Him, to Him
belong
the Good Names
(Al-Issra, 17: 110).
Allah! There is no (other) god but He. To Him belong
the Good Names (Taha,
20: 8).
He is Allah, the Creator, the Evolver, the Fashioner. To Him
belong
the Good Names
(Al-'Hashr, 59: 24).
***
Likewise,
Prophet Muhammed, peace and blessings of Allah be upon him (pbbuh)
told us to use the Good Names of Allah, in calling upon Him.
He added that we only know some of these Names, which are
revealed in the Holy Quran. However, there are others, which
have not been revealed to us.
فعن عبد الله بن مسعود ، رضي الله عنه ، أن رسولَ اللهِ ،
صلَّى اللهُ عليهِ وسلَّم ، قال : "اللهم ... أسألُك بكلِّ
اسمٍ هو لك ، سَمَّيْتَ به نفسَك ، أو أَنْزَلْتَه في كتابِك ،
أو عَلَّمْتَه أحدًا من خَلْقِكَ ، أو استأثرت به في علمِ
الغيبِ عندك ، أن تَجعلَ القرآنَ ربيعَ قَلبي ، ونورَ صَدري ،
وجلاءَ حُزْني ، وذَهابَ هَمِّي."
Companion
‘Abdullah Bin Mass’aud, mAbpwh, said that the Messenger of
Allah, pbbuh, said: “O Allah … I’m asking you with every one
of your Names, that with which you called Yourself, or You
revealed in Your Book, or You taught one of Your Creations,
or that which is unknown to us because You kept to Yourself.
I’m asking you to make the Quran the spring (pleasure) of my
heart, the light of my chest, the end of my sadness, and the
going of my negative thinking about the future.”
[2]
In another 'Hadith, the Messenger of Allah, pbbuh, told us
to focus on the Good Names of Allah, which are revealed in
the Holy Quran. He encouraged us to find, count, and study
them, as follows:
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ
عَنْهُ ، عَنْ النَّبِيِّ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
،
أنَّهُ قَالَ: "إِنَّ لِلَّهِ تِسْعَةً وَتِسْعِينَ اسْمًا ،
مِائَةً
إلَّا واحِدًا (غَيْرَ
وَاحِدٍ) ، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ." (البخاري:
7392
، وصححه الألباني عن الترمذي:
3506 ،
وقال عنه أنه حسن صحيح ، عن ابن ماجه:
3127).
Companion Abu Hurayrah, mAbpwh, said that the Prophet, pbbuh,
said: “To Allah, there are ninety-nine names, one hundred
minus one. Whoever counted them (found, studied, believed
in, and used in calling upon Him), would enter Paradise.”
(Al-Bukhari: 7392, authenticated by Al-Albani as
Sa’hi’h of Al-Tirmidhi: 3506, and good Sa’hi’h of Ibn
Maja: 3127).
[3]
Thus, the following is a list which
includes
127 Good Names of God, divided into six categories,
based on their relationship to His
Divinity, quality as the Creator, Eternal Ownership of the
Universe, Greatness, Mercy,
and Might.
The reason why the list includes
127
Names, instead of
99,
is that some of these Names are
variants
of the same verb root but they are all clearly and directly
mentioned in the Holy Quran. By excluding these variants,
this author hopes to reach
the right list of the 99
Good Names of Allah, which the Prophet, pbbuh, encouraged us
to find, study, and use in supplication to our Creator.
This author does not claim that his list is exclusive.
Actually, he encourages other researchers to continue the
work of finding and studying more of God's Good Names in the
Holy Quran.
[4]
Finally, Muslims use the Arabic words in naming their
children, with the word ('abd), which means "worshipper," as
explained in Chapter 7. "Worshippers
By Choice Or Forced Slaves?
Thus, "Abdullah" means "Worshipper of Allah," and "Abdul
Ra'hman" means "Worshipper of the Beneficent" and so on.
***
This Chapter is About Allah, Praise to Him in His
Highness (Subhanahu wa Ta'ala), as He has described Himself
in the Holy Quran. It attempts to provide information about
Who He is and what He wants for us, humans.
It is divided into seven sections.
The first includes explanations for the meanings of
the most cited Good Names of God. The second section
addresses God’s physical features, which He has mentioned in the
Holy Quran. In the third section, there is an attempt to explain why Allah
has created humans, on Earth, and what He wants for them. The fourth section is the largest
in this chapter, as it lists the Good Names of Allah, which
are mentioned directly in Holy Quran, with verse references
and explanation of each Name. The fifth section includes
some of the attributes of Allah, which have been mentioned
by other authors, who considered them, incorrectly, as Good
Names of Allah. This is followed by the sixth section, which provides a table
containing the 127 listed Good Names of Allah mentioned in the
fourth section. Finally, the seventh section is provided as
a table, which contains the 99 Good Names of Allah, as
selected by this author in response to the Prophet’s call to
Muslims. This list is selected from the larger list
mentioned in the fourth and sixth sections, after the
exclusion of other Names, which are derivatives of the same
verb. This author is solely responsible
for both the specific translation of verse meanings and the
summary translation of verse interpretations, which are
attributed to the cited Islamic scholars.
First,
the most cited Good Names of
Allah
One of the
best ways to know about Allah is by studying His Good Name,
which He has mentioned in His Book and final Message to
humanity, the Holy Quran. The most cited of these Names
among Muslims is "Allah, followed by Ar-Ra'hman, Ar-Ra'heem,
Rabbul-'Aalameen, Al-A'had,
As-Samad, Al-'hayyu, Al-Qayyoom,
and Nooru as-samawati wal ardhi.
1. Allah:
The God الله
"Allah" is the name which God
has described Himself with, as stated in Verse 14 of
Surat Ta Ha (Chapter 20), Verse
9 of Surat Al-Naml (Chapter 27), and Verse 30 of Surat Al-Qassas
(Chapter 28) of the Holy Quran. He is the Creator
of life, Who is worshipped by His creations as an expression
of gratitude for His blessings, which include life, care, provision, and
the promise of everlasting life in the hereafter for the
human and jinni
righteous believers among them.
إِنَّنِي
أَنَا اللَّـهُ لَا إِلَـٰهَ إِلَّا
أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي
(طه ، 20: 14).
*
يَا
مُوسَىٰ إِنَّهُ أَنَا
اللَّـهُ الْعَزِيزُ الْحَكِيمُ
(النمل ، 27: 9).
يَا مُوسَىٰ إِنِّي
أَنَا اللَّـهُ
رَبُّ الْعَالَمِينَ (القصص ،
28: 30).
Indeed, I am Allah.
There is no other god except Me. So, worship Me and
establish prayer for My remembrance (Ta
Ha,
20: 14).
O Moussa (Moses), indeed,
I am Allah, the Exalted in Might, the Wise
(Al-Naml, 27: 9).
O Moussa (Moses), indeed I
am Allah, Lord of the worlds (Al-Qassas,
28: 30).
***
Allah, Praise to Him in His Highness, has created humans
and Jinn to worship Him, as stated in Verse 56 of Surat Al-Dhariyat
(Chapter 51). Though He does not need them to worship Him,
He has commanded them to do so for their own benefit, as
stated in many verses of the Holy Quran, such as 51: 57, 2:
272, 17: 7, and 22: 37.
Allah, Praise to Him in His Highness, is so loving and
caring of His creations that He sent them messages, to show them how they can lead a happy life
during their first life on Earth and in the Hereafter. Basically, He told them
to be good to themselves, to their families and relatives,
to their society, and to the world. That is the essence of
worshipping Him through proclaiming the faith, performing
prayers, giving charity, fasting Ramadan, making the
pilgrimage, and doing as many good deeds to each other as
they can.
By worshipping their Creator, they enjoy happiness in
this life, in addition to pleasing their loving and caring
Creator, Who has promised to reward them an everlasting life
in Paradise, in the Hereafter (More on the benefits of these
ways of worshipping God can be found in Chapter I. 8,
"The Relationship Between the Spiritual and the
Physical in Islamic Teachings."
The word "Allah" means "the
God," or "Al-Ilah." In addressing God, a Muslim may say in
Arabic "Ilahi" (my God). However, Muslims usually refer to
God with the definite article, Al, contracted with the noun
it defines,
to become Allah, thus addressing Him with "Ya Allah,"
which means "O
Allah."
The definite article (the) in
Arabic takes two forms: "El" and "Al." While
the latter, "Al," has been the standard in usage all over
the Arabic-speaking world, some Arabs may use the "El" form
in writing their last names, such as in the case of this
author. However, most of the usage of the "El" form is
associated with Andalusia (Arab Spain), and stayed in the
Spanish language as well as the Spanish-speaking world until
today, Such as in the cases of common names like El Salvador
and El Paso.
Almost all usage of
the definite article in the Holy Quran is in the "Al" form
but there are three words in the Holy Quran, which
include the "El" form. These are used in reference to the
Prophet "El-Yass" (Elijah or Idris), his house (family) "El-Yassin,"
as well as in reference to Prophet "El-Yassa'a," with the Hamza under the Alef, for
which the English vowel "E" is the correct translation (The
Holy Qur'an: Chapter 6, Verse 85 and Chapter 37, Verse 130).
It is noteworthy that
Christian Arabs also refer to God as Allah in their Bibles,
prayers, and daily discourse. A famous Christian Arab vers
is "Allah Ma'haba," or "God is love" (John,
4: 16).
2. Al-Ra'hman, Al-Ra'heem:
The Beneficent, The Merciful
الرَّحْمَـٰنُ الرَّحِيمُ
These two Good Names of Allah are mentioned in the first
Verse of Chapter 1 (Surat Al-Fati'ha), known as "Al-Basmala,"
and in many other verses throughout the Holy Quran.
Al-Ra'hman, Al-Ra'heem are pronounced
as arra'hman, arra'heem,
as the definite article "Al" is contracted with the noun,
deleting the letter ( l ) and replacing it with
the first letter of the defined noun, ( r ). Adding an
apostrophe before the letter h indicates an Arabic glottal
sound, which has no equivalence in English.
The renowned Islamic scholars, Al-Qurtubi
and Ibn Katheer, [5] related
explanations of these two characteristics of God from Abu Ali
Al-Farisi and Al-'Arzami, may Allah be pleased with them, who said that
Al-Ra'hman (The
the Beneficent) is a reference to God's mercy to all of His
creations, as expressed in providing them with what they need
and enabling them to enjoy His provisions. However,
Al-Ra'heem
(The Merciful) is a reference to God's extra mercy to the
believers.
While most translators of the Holy Quran
agreed on the translation of "Al-Raheem" as "The Merciful,"
they differed in translating "Al-Rahman." The two most used
translations are "The Beneficent," and "The Compassionate."
This author has found that "The Beneficent" is a more
accurate translation on the basis of the above-mentioned
interpretation from the cited Islamic scholars.
أعوذُ بالله من الشيطان الرجيم
بسم الله الرحمن الرحيم
الرَّحْمَـٰنُ
﴿١﴾
عَلَّمَ الْقُرْآنَ ﴿٢﴾ خَلَقَ الْإِنسَانَ
﴿٣﴾
عَلَّمَهُ الْبَيَانَ
﴿٤﴾
(سورة الرحمن ، 55: 1- 4).
*
A'oudhu Billahi Minashaytan irrajeem
Bismillah irra'hman irra'heem
Arra'hmanu (1) 'Aallama alqurana (2)
Khalaqal
insana (3)
'Aallamahul bayana (4) (Al-Rahman,
55: 1-4) .
I seek refuge with Allah from the
stoned Shaytan
In the Name of
Allah, the Beneficent, the Merciful
The
Beneficent, (1) has taught the Quran, (2) created the human
(being), (3) taught him speech (Al-Rahman, 55: 1- 4).
***
Ibn Katheer interpreted the first four verses of
Surat Al-Rahman (55:1- 4), as a statement from Allah, the
Beneficent, Praise to Him in His Highness, that He descended
the Holy Quran to His worshipper Muhammed, peace and
blessings of Allah be upon him (pbbuh), and made it easy to
memorize and understand by believers. Al-Dhahak and Qutada,
may Allah be pleased with them, added that He made the Holy
Quran easy to be taught to believers so that they use it in
telling the truth, enjoining the good, and preaching against
the wrong doing. Al-Hassan, may Allah be pleased with him,
interpreted it as enabling believers to pronounce its
letters correctly, so that they can recite it in the best
and most beautiful ways.
Al-Tabari added that
Allah, the
Beneficent, extended His mercy to humans by descending His
Holy Quran to guide them to success and happiness in this
life and to help them avoid His punishment in the hereafter.
Al-Qurtubi mentioned the interpretation of Sa'id Bin
Jubair and 'Aamir Al-Sha'abi, who said the letters of the
name of Allah, "Al-Ra'hman," are the opening letters of
thirteen Suras (Chapters) of the Holy Quran. These are "A,
L, R" (the opening letters of Chapters 10-15 ), "H, M" (the
opening letters of Chapters 40-46 ), and "N" (the opening
letter of Surat Al-Qalam, Chapter 68). Together, these
letters form the word, "ALRHMN," which is Al-Rahman, as
Arabic words may include only consonants in the basic writing.
While vowels are added over or under of a letter (known as
tashkeel) in the Holy
Quran, the vowels are not usually added in common
writings, such as in books and in written media.
[6]
These first four verses of Surat Al-Rahman (55:1- 4) tell
humans of four blessings bestowed upon them by Allah, praise
to Him in His Highness. The first verse tells them that
Allah, the Beneficent, has mercy to all of them. The second verse tells them of His
second blessing, which is descending the Holy Quran to
humanity also as mercy and guidance for them to be happy in
this life, as well as in the hereafter. The third verse is a
reminder to them that Allah, the Beneficent, created them in the best image, fashion,
and proportions. The fourth verse is a reference to the
blessing of enabling humans how to speak by creating the
physiological features necessary for speech, and by blessing
them with the suitable environment, as explained in Chapter
I.4, "Creation and Evolution in the Holy Quran."
3. Rabbul-'Aalameen: The Lord of the Worlds, or The
Master of the Universe
رَبُّ
الْعَالَمِينَ
This Good Name of God is written
as Rab Al-'Aalameen but it maybe pronounced as
rabbul 'aalameen,
rabbil 'aalameen, or
rabbal 'aalameen, depending on its
relationship to other words in a sentence, according to the
Arabic grammatical rules. Adding an apostrophe before the
letter "a" indicates an Arabic glottal sound,
which has no
equivalence in English. [7]
It means "The Lord of the Worlds" or
"The Master of the Universe," as stated in Verses 22-23,
Chapter 26 of the Holy Quran. In this Verse, the Pharaoh
asked Moussa (Moses), peace be upon him, about the meaning
of "Rubbul 'Aalameen. Moussa answered: "He is the Lord of
Heavens, Earth, and what is in between them.
So, there are worlds of angels in the
Heavens, worlds on Earth (successive generations of people),
and worlds of others in between the Heavens and the Earth.
Rabbul 'Aalameen is the Lord of all
these worlds of angels, humans, Jinn, and other creations in the
Universe, that is in all of these worlds.
***
4. Al-A'had, Al-Samad:
The One in the Beginning and in the
End, The Ultimate Provider
أَلأحَدُ
،
ٱلصَّمَدُ
These two Good
Names of Allah are mentioned in Verses 1-2 of Chapter 112 (Surat Al-Ikhlas),
of the Holy Quran.
سُوۡرَةُ الإخلاص
أعوذُ باللهِ منَ
الشيطانِ الرجيم
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
قُلْ هُوَ ٱللَّهُ
أَحَدٌ
(١)
ٱللَّهُ
ٱلصَّمَدُ
(٢)
لَمۡ يَلِدۡ وَلَمۡ يُولَدۡ
(٣)
وَلَمۡ يَكُن لَّهُ ۥ ڪُفُوًا أَحَدُۢ
(٤) (الإخلاص
، 112: 1- 4).
Surat Al-Ikhlas
A'oudhu Billahi Minashaytan irrajeem
Bismillah irra'hman irra'heem
Qul huwa Allahu a'had
(1) Allahu as-samad (2) Lam yalid walam
yoolad (3) Walam yakun lahu kufuwan a'had
(4) (Al-Ikhlas, 112: 1 - 4).
I seek refuge with Allah from
the stoned Shaytan
In the
Name of Allah,
the Beneficent, the Merciful
Say: He is Allah, (the) One;
(1)
Allah, the Eternal;
(2)
He did not beget (give birth) and He was not begotten (given
birth to);
(3)
And there has never been anyone equal to Him.
(4)
(Surat Al-Ikhlas, 112: 1 - 4).
Al-A'had
(also
pronounced as written,
Al-A'had,
which means
the One who has nobody with Him in the beginning and in the
end. He is unique in His characteristics. Nobody is equal to Him
in these characteristics (Surat Al-Ikhlas, Chapter 112,
verse 1). For example, Allah is the ultimate source of
mercy, love, care, compassion, and provision. However, He
encourages believers to be as merciful, loving, caring,
compassionate, and providing as they can be.
Al-Samad
(pronounced as As-Samad) means the Ultimate Destination for
judgment and for help. He is the source of light, help, and
provision. Whoever wants to get part of this divine
characteristic needs to fast as much as possible following
the path of the Prophet, pbbuh (i.e. several days every
month, in addition to the month of Ramadhan), or to eat, drink, and speak
as less as possible. He/she also needs to mention this
characteristic of God, Al-Samad, as many times as possible
during his/her day.
This empowers his/her spiritual side and keeps the body
desires under control (Surat Al-Ikhlas, Chapter 112, verse
2).
He did not beget (give birth) and He was not
begotten (given birth to).
This means that He has no wife, sons, daughters,
father, or mother (Surat Al-Ikhlas,
Chapter 112, verse 3).
And there has never been anyone equal to Him.
This means that nobody has ever been equal to Him in
appearance or capabilities
(Surat Al-Ikhlas, Chapter 112, verse 4).
***
5.
Al-Hayyu, Al-Qayyoom:
The Eternally Living, The Sustainer of the Universe
الْحَيُّ
،
الْقَيُّومُ
These two Good Names of Allah are mentioned in Verse 255 of
Chapter 2 (Surat Al-Baqara) of the Holy Quran, known as "Ayatul
Kursi" (Verse of the Chair).
أعوذُ
باللهِ منَ الشيطانِ الرجيم
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
اللَّهُ لا إِلَهَ إِلا هُوَ الْحَيُّ
الْقَيُّومُ
لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ لَهُ مَا فِي
السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ
إِلا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
وَلا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلا بِمَا شَاءَ وَسِعَ
كُرْسِيُّهُ
السَّمَاوَاتِ وَالأَرْضَ وَلا يَئُودُهُ حِفْظُهُمَا
وَهُوَ الْعَلِيُّ الْعَظِيمُ
(البقرة
، 2: 255).
A'oudhu Billahi Minashaytan irrajeem
Bismillah irra'hman irra'heem
Allahu la ilaha illa huwa alhayyu alqayyoom, la
takhuthuhu
sinatun wala nawm, lahu ma fee assamawati wama fil
alard, man tha allathee
yashfa'au 'aindahu illa bi ithnihi
ya'alamu
ma bayna aydeehim wama
khalfahum, wala yuheetoona
bishay in min 'ailmihi illa bima sha a, wasi'a
kursiyyuhu assamawati wal arda, wala ya-ooduhu hifthuhuma,
wahuwa al 'aaliyyul 'aatheem
(Al-Baqara, 2: 255).
I seek refuge with Allah from
the stoned Shaytan
In the
Name of Allah,
the Beneficent, the Merciful
Allah! There is no (other) god but He,
the Eternally Living, the
Maintainer (in charge of all things).
N either slumber
nor sleep seize s Him. His
is whatsoever in the Heavens and
the Earth.
Who is th at who intercede s
in His presence except by H is
permission?
(Nobody does ). He
knows what is between their hands
and what is behind them. And
they do not surround a thing of
His knowledge except whatever He
wills.
His
Chair encompasses the
heavens and the Earth, and
it does not fatigue
Him to preserve both of them (the
Heavens and the Earth), and He is the High, the
Great ( Al-Baqara,
2: 255) .
***
Ibn Katheer ,
may Allah reward him for his great work, narrated that a number of
the Companions, may Allah be pleased with them, were told by
the Prophet, peace and blessings of God be upon him (pbbuh),
that the Verse of the Chair (2: 255) is the greatest verse
of the Holy Quran. It is also equal to one-fourth of the
Holy Quran, sharing this characteristic with Suras of Al-Samad,
Al-Kafiroon, Al-Zalzala, and Al-Fat'h (Chapters 112, 109,
99, and 48).
The Prophet, pbbuh, recommended
reciting it before sleeping for protection from human and
Jinn devils. Whenever it is recited
at a home, it cleanse it
from the devils who run away because it includes the
greatest of all of God's names,
Al-'Hayyu, Al-Qayyoom. This
greatest name of God is also mentioned in two other verses
in the Holy Quran: 3: 2 and 20: 111.
Without relation
to specific verses, Al-'Hayyu means "The Living," and Al-Qayyoom
means "The Standing." However, within the context of
this verse, the two good names of God are complimentary
to each-other, meaning that He is Everlasting and
Eternal while all of His creations complete their
records in this life then die, as explained in Chapter
I.9,
"Mind, Self, Soul, Spirit, and Happiness from an
Islamic Perspective."
The four renowned Islamic scholars
(Al-Tabari, Al-Qurtubi, Ibn
Katheer, and
Al-Siyouti), divided the
"Verse of the Chair" into ten distinct Arabic sentences, and
interpreted them mainly, as follows:
Allah! There is no (other) god but He,
(means that He is the only God for all creations to worship).
The Eternally Living, the
Maintainer (in charge of all things,
(means that He was the First and He will be the Last. While His creations die, He never dies. His creations need Him
for sustenance but He does not need
anybody).
Neither slumber
nor sleep seizes Him,
(means that He is the Maintainer
of the Universe and the Sustainer of all His creations. He
neither sleeps nor even slumbers for a moment. Thus, He
knows everything, all the time).
His
is whatsoever in the Heavens and
the
Earth,
(means that He alone, without any partners, owns and controls everything and everyone in
the Heavens and on the Earth, all are under His power, and
all should worship Him alone).
Who is that who
intercedes
in His presence except by His
permission? (Nobody dares
to intercede for others, that is, to plead with God on
behalf of His creations, who will be waiting in suffering
for reckoning, on the Day of Judgment, unless Allah permits
him/her to do so.
Al-Qurtubi mentioned that Allah,
praise to Him in His Highness, will permit intersession by the Prophets,
scholars, those who fight for His sake (Mujahidoun), and
angels, as a way to honor them on the Day of Judgment. He
will also allow good believers to intercede for other
believers, as they prayed and fasted together in this life.
A child may also be allowed to intercede for his/her
parents.
The greatest intercession will be permitted
only
to Prophet Muhammed, peace and blessings of Allha be upon
him (pbbuh). He will make a long Sujoud (prostration) until
Allah tells him to lift his head and ask, and his call will
be answered. The Prophet, pbbuh, then asks Allah to quicken
reckoning, in order to relieve the believers from suffering
under the heat of the son. The Prophet will be asked to do
this job of intercession by all of the Messengers of God who
preceded him, as they know that Allah loves him most).
He
knows what
is between their hands
and what is behind them
(As an example of God's omniscience, His complete knowledge,
is that He knows what His creations show and what they hide,
what they do at their present and
what they did in the past, what happens to them in this life
and what will happen to them in the hereafter).
And
they do not surround a thing of
His knowledge except whatever He
wills
(While God has complete knowledge about
His creations, they do not know anything about His knowledge
except what He wills for some of them, such as His messages
revealed to humans through His Messengers).
His
Chair
encompasses the
Heavens and the Earth, (Ibn
Abbas, may Allah be pleased with him and his father, interpreted the Chair as God's knowledge. However, Abu
Malik and others, may Allah be pleased with them, narrated that Allah, praise to Him
in His Highness, sits on
the Throne and puts his feet on the Chair. This part of the
verse tells us about the size of the Chair, which is so
immense that the Heavens and the Earth
are like small pieces of coin encompassed in it.
We cannot comprehend the size of the Throne, which is much
larger than the Chair).
And
it does not
fatigue
Him to preserve both of them (the
heavens and the Earth), (It does not tire or
fatigue Him
to preserve the systems of Heavens and the Earth, including
taking care of whoever lives on them, and whoever lives in
between them).
and He is the High, the
Great (the
Supreme): (Allah,
Almighty, praise to Him in His Highness, is higher than
the systems of Heavens and the Earth which He created,
as the part of this verse about the Chair points to. He
is Supreme and Mighty in His control of the Heavens and
the Earth, which are just small pieces of matter,
encompassed in the Chair under His feet, as He sits on
the Throne, which is higher than the Chair and what is
in it) (Al-Baqara,
2: 255).
6.
Nooru as-Samawati wal ardhi:
Light of the Heavens and the Earth
نُورُ السَّمَاوَاتِ وَالأَرْضِ
This Good Name of Allah is mentioned in Verse 35 of Chapter
24 (Surat Al-Noor) of the Holy Quran, known as “Ayatun
Nour”
(Verse
of The Light).
أعوذُ بالله من الشيطان الرجيم
بسم الله الرحمن الرحيم
اللَّهُ نُورُ السَّمَاوَاتِ وَالأَرْضِ
مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا
مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا
كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ
لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ
لَمْ تَمْسَسْهُ نَارٌ نُورٌ عَلَى نُورٍ يَهْدِي اللَّهُ
لِنُورِهِ مَنْ يَشَاءُ وَيَضْرِبُ اللَّهُ الأَمْثَالَ لِلنَّاسِ
وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
(النور
، 24: 35).
A'oudhu Billahi Minashaitan irrajeem
Bismillah irrahman irraheem
Allahu nooru assamawati wal ardhi,
mathalu noorihi kamishkatin feeha misbahun,
almisbahu fee zujajatin,
azzujajatu ka annaha kawkabun durriyyun, yooqadu
min shajaratin mubarakatin, zaytoonatin la sharqiyyatin
wala gharbiyyatin, yakadu
zaytuha yudhee-u walaw lam
tamsashu narun, noorun 'Aala noorin, yahdee Allahu
linoorihi man yasha-u, wayadhribu Allahu al amthala linnasi, waAllahu bikulli shay in 'Aaleemun
(35)
I seek refuge with Allah from
the stoned Shaytan
In the
Name of Allah,
the Beneficent, the Merciful
Allah is the Light of the Heavens
and the
Earth. The
similitude of His Light is as a
Niche, within
which is a Lamp.
The Lamp is in
a glass
(container). The glass (container)
is like a bright planet. The
light (of the lamp) is produced by fire from a blessed
olive tree (oil), which is
neither of the east nor of the west, whose oil
would almost
illuminate,
without being touched by fire.
Light Upon Light! Allah guides
to His Light whom He wills. And
Allah gives examples
for people (as illustration), and
Allah is
Knowledgeable of everything (Al-Noor,
24: 35).
Interpretation of Ayatun Nour
(The Verse of The Light):
Allah is the Light of the
Heavens
and the
Earth.
(Allah is the Light of the Heavens and the Earth
and the Guidance for those who dwell in or on them. The
Prophet, pbbuh, was asked if He saw Allah when he ascended
above the Seventh Heaven. He answered: "I saw Light").
The
similitude of His Light is as a
Niche,
within
which is a Lamp.
(The example of God's Light is
like a lamp in a niche, a recess in a wall).
Ibn Mass'oud, may Allah be pleased
with him, said that the light of God's Face lights
(gives light to) the
Throne permanently. As He exists above the Heavens and
their solar systems, the phenomenon of day or night does
not exist, and there is no need for any light besides
His Light, praise to Him in His Highness.
The Lamp
is in
a
glass
(container)
(as the glass container brightens the light, like the
electric bulb in our time does).
The glass (container)
is like a bright
planet
(as a result of having the lamp light
inside it).
(The
light of the lamp) is produced by fire from a blessed
olive tree
(oil),
(The olive tree has been honored by
being
mentioned in the Holy Quran, as in this Verse and in Surat Al-Teen (Chapter 95). It is a blessed tree for the
many benefits it provides people with, such as oil for
cooking, lighting, messaging skin, and feeding hair
roots. Its beans are also delicious after processing.
Finally, the bean seeds are used as firewood for cooking
and heating purposes).
which is
neither of the east nor of the west, (which is in
the middle of the olive grove but in a clear distance
from all other trees, so it can receive the sun light
all day, thus enabling it to produce the best and
brightest oil. If an olive tree is in the east or in the west of the
grove, it may not get the sufficient sun light all day;
consequently, it may not produce the purest of oil).
whose oil
would almost
illuminate,
without being touched by fire.
(as a result of being produced by a tree in the
best location, where it receives the optimal light from
the Sun, as well as the optimal air and nutrients from
the soil).
Light Upon Light!
(This is a reference to the light of the fire and
the light of the oil together, as interpreted by Mujahid
and Al-Suddi, may Allah be pleased with them. However,
other interpreters added that it is guidance from God
upon the effort from the believer to learn the Holy
Quran and apply it, as mentioned below).
Allah guides
to His Light whom He wills.
(His Light is His Message of
Islam to humanity, which was revealed through His
Messengers and was completed by the Holy Quran,
through the Seal of all Messengers of Allah, Muhammed, pbbuh).
And
Allah
gives examples
for
people (as illustration),
(So, they can understand).
and
Allah
is
knowledgeable of everything
(Al-Noor,
24: 35).
The whole verse can be interpreted
as the Light of God, as Ibn 'Abbas, may Allah be pleased
with him and his father, said, or as the Light of the believer, as the
four scholars also mentioned. Thus,
God's Light is guidance to the believers, assuring them
and reinforcing their faith to worship Him. It is like a lamp in a niche. The lamp
here is the heart of the believer, which has been
lighted with faith, and with learning the Holy Quran and the Sunna. These represent the sources of
guidance to faith in God for the believer, just like the
good, pure oil as the source for the lamp light.
Al-Qurtubi added that Allah, praise
to Him, described the Holy Quran as a "Clear Light" in
Verse 174 of Surat Al-Nissa (Chapter 4). He also
described Prophet Muhammed, pbbuh, as "Light" in Verse
15 of Surat Al-Maeda (Chapter 5). Thus, the believer is
guided by the Light of the Holy Quran and the Light of
the Prophet Muhammed, pbbuh, (his Sunna). He further
said that the Light of God in the heart of the believer
is like the pure oil, which is about to illuminate (give light) even
without fire touching it. As the believer learns the
truth from the Holy Quran, his/her faith is reinforced,
like the light of the olive oil when it is touched by
fire; hence, "Light Upon Light."
In interpreting "Light Upon Light," Ibn 'Abbas said that
it is a reference to good deeds of the
believer, reflecting his/her faith in God. Mujahid and
Al-Suddi, may Allah be pleased with them, said that
it means the Light of God and the light of the lamp, or the
light of fire and the light of the oil, or the light of
the Holy Quran and the light of faith together. Al-Tabari
interpreted it as light in the believer's speech, deeds,
birth, death, and resurrection. His/her heart is as pure
in faith as the purity of light reflected on a planet,
making it beautifully bright.
The Holy Quran comes from God, pure
and blessed, just like the lamp light which comes from
pure olive oil. The Quran light and truth are so shining
and clear that anyone with reasoning should be able to reach the
level of faith in God and worship Him. Allah, praise to
Him in His Highness, showed people a lot of evidence about Him before
the Holy Quran. Now, after revealing it to humanity, it
is light upon light, and those who saw the light, before
the Holy Quran or after it, have no excuse not to believe
in Allah, the Light of the Heavens and the Earth.
***
***
Second,
God's Physical
Features
Allah, Subhanahu wa Ta'ala (Praise
to Him in His Highness) is
the
One, the Eternal, whom none has ever been equal to,
as stated in Surat Al-Ikhlas (112: 1-4).
There is
nothing like Him, as stated in Verse 11 of Surat
Al-Shoura (Chapter 42).
فَاطِرُ السَّمَاوَاتِ
وَالْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ
أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ
يَذْرَؤُكُمْ فِيهِ ۚ
لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ
وَهُوَ
السَّمِيعُ الْبَصِيرُ (الشورى
، 42: 11).
Fatiru
assamawati wal ardi, ja'ala lakum min anfusikum azwajan,
waminal Ana'ami azwajan, yathra
okum feehi, laysa kamithlihi shay on, wahuwa assamee'ul
baseeru
(Al-Shoura, 42: 11).
The Originator of the Heavens and
the Earth, (Allah), has made pairs for you from
yourselves, and pairs of cattle, thereby multiplying (in
the wombs of females). There is
nothing like Him. He is The Hearer, The Seer
(Al-Shoura, 42: 11).
With that stated, several verses of the Holy Quran
mention some physical features of Allah. Al-Tabari
mentioned that the tradition of early Muslim scholars is
to mention these physical features of God, as described
in the Holy Quran and the Sunna without trying to equate
them with the physical features of humans. Here are some of them:
1. Allah, Praise
to Him in His Highness, has a Face, which illuminates (gives
light to) the Throne, as interpreted by scholars, in Ayatul Kursi (The Verse of the Chair) above. Believers
direct their prayers and good deeds to the
Face of Allah,
as in verses 2: 115, 2: 272, 30: 38, 30:
39, and 76: 9 of the Holy Quran.
وَلِلَّـهِ
الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا
تُوَلُّوا فَثَمَّ
وَجْهُ
اللَّـهِ إِنَّ اللَّـهَ وَاسِعٌ عَلِيمٌ
(البقرة ، 2:
115).
وَمَا تُنْفِقُوا مِنْ
خَيْرٍ فَلِأَنْفُسِكُمْ وَمَا تُنْفِقُونَ إِلَّا
ابْتِغَاءَ
وَجْهِ
اللَّهِ
وَمَا
تُنْفِقُوا مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ
وَأَنْتُمْ لَا تُظْلَمُونَ
(البقرة ، 2:
272).
فَآتِ ذَا الْقُرْبَى
حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ذَلِكَ
خَيْرٌ لِلَّذِينَ يُرِيدُونَ
وَجْهَ اللَّهِ
وَأُولَئِكَ هُمُ
الْمُفْلِحُونَ
(الروم ، 30:
38).
وَمَا آتَيْتُمْ مِنْ
زَكَاةٍ تُرِيدُونَ
وَجْهَ اللَّهِ
فَأُولَئِكَ هُمُ
الْمُضْعِفُونَ
(الروم ، 30:
39).
إِنَّمَا نُطْعِمُكُمْ
لِوَجْهِ اللَّهِ
لَا نُرِيدُ
مِنْكُمْ جَزَاءً وَلَا شُكُورًا
(الإنسان ،
76: 9).
Walillahi almashriqu
walmaghribu, fa aynama
tuwalloo, fathamma wajhu Allahi, innAllaha wasi'un 'aaleemun (Al-Baqara, 2: 115).
wama
tunfiqoo min
khayrin fali anfusikum,
wama tunfiqoona
illabtigha a wajhi
Allahi, wama tunfiqoo
min khayrin yuwaffa
ilaykum, wa antum la tuthlamoona (Al-Baqara, 2: 272).
Fa ati
thal qurba haqqahu,
walmiskeena, wabna assabeeli,
thalika khayrun
lillatheena yureedoona
wajha Allahi, wa ola ika humul mufli'hoona
(Al-Room, 30: 38).
wama
ataytum min zakatin, tureedoona wajha Allahi fa ola
ika humul mudha'ifoona (Al-Room, 30: 39).
Innama nut'imukum
liwajhi Allahi, la nureedu minkum, jaza an wala
shukooran (Al-Inssan, 76: 9).
To
Allah belong (the directions of) the sunrise and the
sunset. Whichever
(direction) you turn to, there is the
Face of Allah.
Indeed, Allah is
Vast (and) Knowledgeable
(Al-Baqara, 2: 115).
Whatever good you spend
is for yourselves, (provided that) you give it
seeking the Face of Allah.
And whatever good you spend shall be repaid to you
(in full), you shall not be treated unjustly (Al-Baqara, 2: 272).
And give to the kinsman his
due, and to the needy, and to the destitute
traveler. That is best for those who want the
Face of Allah, and
those are the winners
(Al-Room, 30: 38)
That which you give in Zakat (charity), wanting
the Face of Allah,
those (amounts) will be multiplied many times
(for you in rewards)
(Al-Room, 30: 39).
'We feed you for the
Face of Allah, we
neither want a reward from you nor gratitude
(Al-Inssan, 76: 9).
2.
Some verses of the Holy Quran mention that Allah,
Praise to Him in His Highness, has
a Throne to sit on,
such as Verse 3 of Surat
Younus (Chapter 10) and Verse
54 of Surat Al-A'araf
(Chapter 7).
إِنَّ رَبَّكُمُ اللَّـهُ الَّذِي خَلَقَ
السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ
ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ
(الأعراف ، 7: 54 ).
إِنَّ رَبَّكُمُ اللَّـهُ
الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي
سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى
الْعَرْشِ ۖ يُدَبِّرُ الْأَمْرَ ۖ مَا مِن
شَفِيعٍ إِلَّا مِن بَعْدِ إِذْنِهِ ۚ ذَٰلِكُمُ
اللَّـهُ رَبُّكُمْ فَاعْبُدُوهُ ۚ أَفَلَا
تَذَكَّرُونَ
(يونس ، 10: 3).
Inna rabbakumu Allahu, allathee
khalaqa
assamawati wal ardha, fee sittati ayyamin, thumma
istawa 'aalal
'aarshi (Al-A'araf, 7: 54).
Inna rabbakumu
Allahu, allathee
khalaqa
assamawati wal arda, fee sittati ayyamin thumma
istawa 'aalal
'aarshi,
yudabbirul amra, ma min shafee'in
illa min ba'adi ithnihi,
thalikumu Allahu
rabbukum, fa'abudoohu,
afala tathakkaroona
? (Younus,
10: 3).
Surely your Lord is Allah,
who created the Heavens and the Earth in six
days, then sat on the Throne (Al-A'araf, 7: 54).
Surely your Lord is Allah,
who created the Heavens and the Earth in six
days, then sat on the Throne,
governing (His creation).
There is no intercessor except by His
permission.
That is Allah, your Lord, so worship Him. Will you not
remember? (Younus,
10: 3).
3.
The Verse of the Chair (2: 255), mentioned above, tells
us that Allah, praise to Him in His Highness, has
a Chair to put His Feet on,
as scholars interpreted above.
4.
Verses 26 and 73 of Surat
Al-'Imran (Chapter 3) as well as Verse 64 of Surat Al-Maeda (Chapter 5)
tell us that Allah, praise
to Him, has Hands,
extending them with provision for His creations and with
support for those who believe in Him.
قُلِ اللَّـهُمَّ مَالِكَ
الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ
وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ وَتُعِزُّ مَن
تَشَاءُ وَتُذِلُّ مَن تَشَاءُ ۖ
بِيَدِكَ الْخَيْرُ ۖ
إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
﴿آل
عمران ، 3: 26﴾.
Qul
illa humma, malika almulki, tu til mulka man tasha-o,
watanzi'u
almulka mimman
tasha-o, wa tu'izzu man
tasha-o, wa tuthillu man
tasha-o, biyadikal khayru,
innaka 'aala kulli shay in
qadeerun
(Al-'Imran, 3: 26).
Say: 'O Allah, Owner of the Kingdom.
You give the kingdom (governance) to whom You will, and take
the kingdom (governance) away
from whom You will, You exalt whom You will and debase
whom You will. In Your Hand is
good, You have power over all things (Al-'Imran, 3: 26).
The four renowned Muslim scholars related three
interpretations for Verse 3: 26.
First, it was interpreted as exalting Prophet
Muhammed, pbbuh, by giving him the final and complete
message of God to Humanity, as stated in the Holy Quran,
after taking it from the Children of Israel, who
rejected God's message delivered to them by Jesus
Christ, peace be upon him.
Second, it was interpreted as a
reply to the Christian of Najran, in southern Arabia,
who worshipped Jesus Christ as God because he showed
miracles to the Children of Israel to persuade them to
believe in him as a Messenger of God. In this Verse,
Allah Praise to Him in His Highness is telling
worshippers of Jesus that only God can exalt somebody to
govern over a nation and debase another. Only God has
power over all things.
Third, it was interpreted as an
answer to the call of Prophet Muhammed, pbbuh, who asked
Allah that Muslims conquer the Persian and Roman
empires. This was fulfilled when the entire Persian
empire was conquered by Muslims and the Persian Nation
became a Muslim nation contributing to the spread of Islam
in Asia. Most of the Roman empire was conquered by
Muslims, particularly eastern (Levant), western (Spain),
and southern (North African) Mediterranean coasts. Only
the northern Mediterranean stayed under the Roman rule
until the rise of the Ottoman empire, when Greece and
parts of eastern Europe became under the Muslim Ottoman
rule.
إنَّ الْفَضْلَ
بِيَدِ اللَّـهِ
يُؤْتِيهِ مَن يَشَاءُ ۗ وَاللَّـهُ وَاسِعٌ
عَلِيمٌ ﴿آل
عمران ، 3:
73﴾.
وَقَالَتِ الْيَهُودُ
يَدُ اللَّـهِ
مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا
بِمَا قَالُوا ۘ بَلْ
يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ
يَشَاءُ ۚ
(المائدة ،
5: 64).
وَمَن يُرْسِلُ الرِّيَاحَ
بُشْرًا بَيْنَ يَدَيْ
رَحْمَتِهِ ۗ (
النمل ، 27: 63).
تَبَارَكَ الَّذِي
بِيَدِهِ الْمُلْكُ
وَهُوَ عَلَىٰ كُلِّ
شَيْءٍ قَدِيرٌ (ألمُلْك
، 67: 1).
innal fadla biyadi Allahi, yu
teehi man yasha-o, wa Allahu wasi'un
'aaleemun (Al-'Imran, 3: 73).
Waqalatil
yahoodu, yadu Allahi maghloolatun,
ghullat aydeehim, walu'inoo
bima qaloo, bal yadahu
mabsootatani, yunfiqu
kayfa yasha-o (Al-Maeda, 5: 64).
waman yursilur riyaha bushran,
bayna yaday ra'hmatihi
(Al-Naml, 27:
63).
Tabaraka allathee
biyadihil mulku, wahuwa 'aala
kulli shay in qadeerun
(Al-Mulk, 67: 1).
The bounty is in the
Hand of Allah, He gives it
to whomsoever He wills. Allah is Vast, Knowledgeable
(Al-'Imran, 3: 73).
The Jews said: "The
Hand of Allah is chained."
It is their hands, which are chained, and they were
cursed for what they said. Rather,
His both Hands are
extended (with provision), He spends as He wills (Al-Maeda, 5: 64).
And Who sends the winds bearing glad
tidings between Both Hands
of His Mercy (Al-Naml, 27:
63).
Blessed be He in
whose Hand is the
Kingdom, He is powerful over all things (Al-Mulk, 67: 1).
5. Many verses
of the Holy Quran state that
Allah, Praise to Him in His Highness,
hears
and sees.
He is also described as
Hearer and
Seer, as well as
The Hearer and
The Seer.
There are 47 verses in the Holy
Quran, in which Allah is described as Samee' (Hearer)."
There are 20 verses which describe
Him
as Al-Samee'a (The
Hearer).
There are 42 verses in the Holy Quran, in which Allah is described as "Baseer,"
(Seer). There are three
verses which describe
Him
as Al-Baseer (The
Seer). These are Al-Isra (17 :1), Al-Shoura (42 :
11), and Ghafir (40 : 20).
In the following three verses,
Allah, praise to Him in His Highness, states that
He hears and sees:
قَالَ لَا تَخَافَا ۖ
إِنَّنِي مَعَكُمَا
أَسْمَعُ وَأَرَىٰ
(طه ، 20:
46).
لَّقَدْ
سَمِعَ اللَّـهُ
قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّـهَ فَقِيرٌ
وَنَحْنُ أَغْنِيَاءُ ۘ سَنَكْتُبُ مَا قَالُوا
وَقَتْلَهُمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ
وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ
﴿آل
عمران ، 3: 181﴾.
قَدْ
سَمِعَ اللَّـهُ قَوْلَ الَّتِي
تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى
اللَّـهِ وَاللَّـهُ
يَسْمَعُ تَحَاوُرَكُمَا ۚ إِنَّ
اللَّـهَ سَمِيعٌ بَصِيرٌ
(المجادلة
، 58: 1).
Qala
la takhafa, innanee ma'akuma,
asma'u wa ara (Ta
Ha,
20: 46).
Laqad
sami'a Allahu
qawla allatheena
qaloo, inna Allaha faqeerun,
wana'hnu aghniya
on, sanaktubu ma qaloo, waqatlahumu
al anbiya a, bighayri haqqin,
wanaqoolu
thooqoo
'aathabal hareeqi (Al-'Imran, 3: 181).
Qad
sami'a Allahu,
qawlal latee, tujadiluka
fee zawjiha, watashtakee ila Allahi, wa Allahu yasma'u
tahawurakuma, inna Allaha samee'un
baseerun (Al-Mujadalah,
58: 1).
(Allah) said: Do not fear (the
Pharaoh), I am with you: I hear
and see (everything)
(Ta
Ha,
20: 46).
Allah
has heard the taunt of those who said: "Allah is
poor and we are rich!" We shall write (record) what they
said and (write) their killing of the prophets
without a right (to do so), and We shall say (to them):
"Taste the torture of the (Scorching) Fire (Al-'Imran, 3: 181).
Allah has
heard the saying (statement) of (the woman) who
argues with you about her husband; and she complains (in
prayer) to Allah; and Allah hears
your dialogue. Indeed,
Allah is Hearer
and Seer (Al-Mujadalah,
58: 1).
6.
The human being has a face, eyes, ears, hands, and feet
like his/her Creator, who created humans in
the best image,
as stated in Verse 4 of Surat Al-Teen (Chapter 95).
لَقَدْ خَلَقْنَا الْإِنسَانَ
فِي أَحْسَنِ تَقْوِيمٍ
(التين ، 95: 4).
Laqad
khalaqnal
insana, fee a'hsani taqweemin
(Al-Teen, 95: 4).
Surely We created the human (being)
in the Best Image (Al-Teen,
95: 4).
Al-Tabari, Ibn Katheer, and Al-Siyouti
interpreted the last word of the verse, "Taqweem," as "Soorah,"
the accurate translation of which is "image." Al-Qurtubi
also interpreted it as image but added that Allah,
Praise to Him in His Highness, created human beings on
His Image,
the Best Image. They have face, eyes, ears,
hands, and feet, as He has. They also have some of His
traits, which are blown into them from His Spirit, such
as justice, mercy, and compassion. He distinguished them
from His other creations on Earth by walking upright,
speaking, knowing right and wrong, and having the
capability to choose
between them.
***
***
Third,
why did Allah create humans, on Earth?
In this section, there is an attempt to
explain why Allah, praise to Him, has created humans, in
their lower life on Earth, and what He wants for them.
1.
We learn from
the Holy Quran that
Allah has
created the Jinn and humans for the sole purpose of
worshipping Him.
He also told
us that we worship Him by performing
the five mandatory ways of worship (the proclamation of
faith, prayers, charity, fasting, and pilgrimage) and by
practicing righteousness (doing good deeds). Thus,
worshipping Allah aims at benefiting the worshipper first,
then his/her family, community, society, and humanity, in
this lower life and in the hereafter, as was discussed in
the second part of this book.
[8]
He mentioned that He did not create us in vain (23: 115), or playfully.
Rather, the creation of the heavens, the Earth, and those in
between was a serious endeavor (44: 38-39). In return, He
wants His intelligent creations, Jinn and humans, to worship
Him by observing His commands, which benefits them, as we
read in the Holy Quran verses and the Prophet’s ‘Hadiths.
[9]
***
Allah, praise to Him, explained
righteousness (doing
good deeds) in three
terms.
Bir and
Taqwa, were
described as
belief in Allah, the Last Day, the angels, the
Book, and the Prophets, as well as giving away wealth,
despite the love for it, to relatives, orphans, the needy,
the traveler, those who ask (for help), and for freeing
slaves. Bir and Taqwa are also practiced by establishing
prayer, giving zakat; fulfillment of promises, patience in
poverty, hardship, and during battle (2: 177). Taqwa
is attained during pilgrimage (Hajj) by avoidance of sexual relations,
disobedience (of Allah), and argumentation. It is also
practiced by doing good deeds (2: 197). Finally, Bir and
Taqwa are explained as cooperation in good deeds and
avoidance of sin and aggression (5: 2).
[10]
Thus, in verse 2: 177, Allah, praise to Him,
explains to us that the two terms of
Bir and
Taqwa have the same meaning, which is doing good deeds
(righteousness), but from two different perspectives. While
Bir is doing good deeds for the love of doing them, Taqwa is
doing the same good deeds, in obedience to God’s commands,
to avoid His punishment, as clearly stated in verse 2: 197.
Moreover, Bir and Taqwa, as good deeds, represent human
cooperation, which is contrasted with the prohibited deeds
of sin and aggression, as mentioned in verse 5: 2.
The third Quran term for doing good deeds
(righteousness) is
I’hsan, which is a derivative of the Arabic verb
a’hsana (to do things better). As such, it means doing as
best as a person can. The Holy Quran tells us that it is
practiced when people spend in the way of Allah, and when
they do not cause harm to themselves (2: 195), when they
restrain their anger and forgive other people (3: 134), when
they do not corrupt the Earth and when they call on Allah
looking for His rewards and for avoidance of His punishment
(7: 56), when they are sincere in following God’s commands
and teachings of His Messenger (9: 91), when they are
patient (11: 115), when they practice Taqwa (22: 37), and
when they fight for His sake ((29: 69).
[11]
The Prophet,
pbbuh, provided us with practical examples of the three
terms. In one ‘Hadith, he said that
I’hsan “is
to worship Allah as if you are seeing him, and while you do
not see Him, He truly sees you.” In another ‘Hadith, he said
that he was sent to teach people “the best of manners.” In a
third ‘Hadith, he defined
Taqwa, as truth of the tongue,
purity of the heart from sinning, transgression, or envy. It
is good manners and love of the latter life more than this
lower life. In a fourth ‘Hadith, he said: “Do not envy,
desert (avoid), hate, plot against
each other, or do ill outbidding. Be worshippers of Allah
and brothers. A Muslim is a brother to a Muslim, he does not
transgress on him, let him down, or despise him. Taqwa is
here (pointing to his chest). Despising a Muslim brother is
an evil act. It is prohibited to violate a Muslim’s blood,
wealth, and honor (women).
[12]
***
2.
If we think about the results of performing the
mandatory ways of worship (‘Ibadat) and doing good deeds (Bir,
Taqwa, and I’hsan), it becomes clear that these are ways
to train humans
to be good beings during their lower life on Earth,
to prepare them
to be better beings in the latter life. Thus, they
become qualified to inhabit God’s universe and lead an
everlasting life in His Paradise, which is as wide as
heavens and Earth, ready to house the righteous ones.
The Holy Quran
tells us that Allah has created heavens and Earth as well as
death and life, to try people and see who is the best in
deeds? (11: 7, 67: 1-2). He made heavens and Earth, day and
night, as well as the sun, the moon, and the stars for the
benefit of humans (35: 13, 16: 12). Further, He encouraged
Jinn and humans to travel in space and attempt to enter
regions of heavens (55: 33). He declared that He prepared
Paradise, which is as wide as heavens and Earth, for the
righteous one, those who practice Taqwa (3: 133). Those who
believe and do good deeds will enter gardens (of Paradise),
leading an everlasting life therein (4: 57). Those are the
best of humans (58: 7-8). However, those who disobey Allah
and His Messenger, will be doomed in the Hellfire, forever
(72: 22-23).
[13]
The Messenger of
Allah, pbbuh, gave us examples about the categories of
people who are going to end up in Paradise or the Fire. He
said that while the weak and the needy will gain the mercy
of Allah and enter His Paradise, the tyrants and the
arrogant ones will gain His punishment and enter the Fire.
In another ‘Hadith, the Messenger of Allah, pbbuh, said that
when believers are cleared from the Fire, they get out to a
bridge between the Fire and Paradise, where they are held
accountable for injustices they commit against each other,
during their lower life. After their refinement and
purification over there, they will be permitted to enter
Paradise. In a third ‘Hadith, the Messenger of Allah, pbbuh,
said that ultimately people will enter Paradise from any of
its eight gates, if they proclaim that there is no other god
but Allah and Muhammed is the worshipper of Allah and His
Messenger, as well as ‘Eissa (Jesus) is the worshipper of
Allah, His Messenger, His Word He threw to Maryam, and a
Spirit of Him.
[14]
***
3.
Thus, by commanding humans to perform the
mandatory ways of worship and doing good deeds, Allah,
praise to Him, wants their good in their lower life and in
the hereafter. While He is in no
need for their worship
(35: 15), He rejoices their righteousness (22: 37),
which is based on their free will (76: 3, 90: 10). He has
known that many humans are going to be good, in words and
deeds, as He told His skeptical angels: “I know that which
you do not know” (2: 30).
Moreover, Allah,
praise to Him, does not like to punish people if they are
grateful and believe in Him (4: 147). He even may not pay
attention to them if they do not call on Him (25: 77). If He
holds people accountable for their wrongdoing during their
lower life, He will destroy them, but He is delaying their
punishment (16: 61). If people disbelieve, after their
belief in Allah, He will replace them with other people who
love Him, and He loves them (5: 54).
[15]
The Messenger of
Allah, pbbuh, told us about some categories of believers,
whom He loves because they have some of His characteristics.
He is generous and giver. He likes high manners and hates
low behaviors. In another ‘Hadith, he said that Allah likes
it for a person to do his/her good deed as perfect as
possible. In a third ‘Hadith, he said that the true good
(rewards for a person’s work) is that of the hereafter (not
that which one receives in the lower life).
[16]
***
4. In conclusion, the
human caliphate
(mandate to rule over Earth) is an
honor bestowed on humans
by their Creator, praise to Him (17: 70). It is also a piece
of evidence that He trusts
them to be responsible and successful in the test of their
lower life (33: 72-73, 11: 61). Such
success leads many of them to become
good beings by choice,
which qualifies them to be able to
inhabit God’s vast universe,
in the hereafter (7: 43).
[17]
To encourage
Muslims to be successful in their lower life, the Messenger
of Allah, pbbuh, advised them to lead a life of a stranger
or a traveler. He also advised them to do the best of deeds,
which would benefit them most in the hereafter. These are a
continuing charity, such as an endowment, knowledge which
benefits people, and leaving behind good children, who
supplicate to Allah to make him/her of the people of
Paradise. The Messenger of Allah, pbbuh, also gave believers
the glad tiding that their Lord has prepared for them that
which no eye has ever seen, no ear has every heard, and no
human has ever been able to image about the pleasures of
their life in His Paradise.
[18]
***
***
Fourth,
the Good Names of Allah (Full List: 127 )
Al-Bassmala:
The first verse mentioning three Good Names of
Allah
In Verse 98 of Surat Na'hl (Chapter 16) of the Holy
Quran, Allah praise to Him, instructs Muslims to "seek refuge
with Him from the Stoned Shaytan (Satan)" whenever they
start reciting the Holy Book. The "Stoned Shaytan" is a
reference to the story of Ibrahim (Abraham), peace be upon him, who
threw stones at Satan, when the latter was trying to dissuade him from
obedience to Allah (God).
The very first Chapter of the Holy
Quran, Al-Fati'ha (The Opening), starts with Al-Bassmala,
which is the verse of mentioning the name of God. It states:
"In the
name of Allah, the Beneficent, the Merciful." This is considered
the first verse of the Holy Quran. All chapters of the Holy
Book start with it except Al-Tawba (Chapter 9).
As a result, whenever Muslims start
reciting the Holy Quran or start praying, they say: "I seek
refuge with Allah from the Stoned Shaytan." Then, they follow
that with Al-Bassmala: "In the Name of Allah,
the Beneficent, the
Merciful."
Thus, the first verse of the Holy Quran mentions three
Good Names of God. These are Allah (The God), Al-Ra’hman
(The Beneficent), and Al-Ra’heem (The Merciful).
The rest of
this section contains a list of the Good Names of Allah.
Each name is referenced by citing some of the
verses which contain it in the Holy Quran. Then, it
is explained according to the interpretation of the
four renowned Muslim scholars, particularly from Al-Qurtubi's
famous book, Al-Asna (which is totally devoted to the
explanation of the Good Names of God). Finally, a list of God's
Good Names is reached, on the basis of direct citation
from the Holy Quran.
Some translators translated "God's
Good Names" also as "God's Most Beautiful Names."
This author
is providing readers with the following list, which is
different from the above-mentioned lists in that it only
includes the Good Names of God, which are mentioned
clearly and directly in the Holy Quran, with citation
for some of the verses they are
mentioned in.
The following
list includes 127 Good Names of God. Some of them are
variants of the same verb root but they are all authentic and
clearly and directly mentioned in the Holy Quran. Thus,
this list includes more of the Good Names of God than
the traditional lists of the ninety-nine names.
This is an effort to search for and
study the Good Names of Allah, as we were instructed by
Prophet Muhammed, peace and blessings of God be upon
him. This author does not claim that his list is
exclusive. Actually, he encourages other researchers to
continue the work of finding and studying more and more
of God's Good Names in the Holy Quran.
Allah, praise
to Him, mentions His
Good
Names and invites us in using them on calling upon Him,
as in the following four verses:
وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُوا
الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا
يَعْمَلُونَ (الأعراف ، 7:
180).
قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ أَيًّا مَا
تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَى
(الإسراء ، 17: 110).
اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ
الْأَسْمَاءُ الْحُسْنَى
(طه
، 20: 8).
هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ
الْأَسْمَاءُ الْحُسْنَى ( الحشر ،
59: 24).
To Allah belong
the Good Names, so
call upon Him by them, and keep away from those who
distort His names.
They will be punished for what they do (Al-A'araf, 7: 180).
Say: "Call upon Allah, or call upon
Al-Ra'hman (The Beneficent), whatever (name) you call
upon Him, to Him belong
the Good Names
(Al-Issra, 17: 110).
Allah! There is no (other) god but He. To
Him belong the Good Names (Ta
Ha,
20: 8).
He is Allah, the Creator, the Evolver,
the Fashioner.
To Him belong
the Good Names (Al-'Hashr,
59: 24).
In a famous 'Hadith recorded by Al-Bukhari
and Al-Tirmidhi, and narrated by the
Prophet's Companion Abu Hurayrah, may Allah be pleased with him, who said, the
Prophet, pbbuh, said:
To Allah, there are ninety-nine
names, one hundred minus one. Whoever studied (and
believed in) them would enter Paradise. Allah is One. He
likes this witr characteristic (The witr is an odd
number, such as ninety-nine - Author's explanation).
عَنْ أَبِي
هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ، عَنْ النَّبِيِّ ، صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ:
"إِنَّ
لِلَّهِ تِسْعَةً وَتِسْعِينَ اسْمًا ، مِائَةً غَيْرَ وَاحِدٍ
، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ"
(البخاري والترمذي).
Shaikh Maher Bin
Dhafer Al-Qa'htani
(http://www.al-sunna.net/articles/file.php?id=2970),
commented on the meaning of this Hadith saying that
it does not mean that the Names of God are limited
to these ninety-nine Good Names. The objective is to encourage
believers to study the Holy Quran and the Sunna,
searching for the Names of God, learning about them, and
observing the teachings learned from them. Thus, Al-Qa'htani
would support Al-Tirmidhi's opinion (narrated by Ibn
Katheer) that the Prophet's above-mentioned 'Hadith
did not list the ninety-nine Good Names, leaving it to
the believers to search for them.
***
A List of the Good Names and
Attributes of
Allah, Which Are Mentioned Directly in the Holy Quran
The following is a list of the
Good Names of Allah, as
mentioned in the Holy Quran. There is no claim by this
author that this is an exhaustive list, others may
continue this task by finding more of God's Names
in the Holy Quran. Muslims use the Arabic words
in naming their children, with the word ('abd), which
means "worshipper," as explained in Chapter
I.7. "Worshippers By
Choice Or Forced Slaves? Thus, "Abdullah" means "Worshipper of Allah," and
"Abdul Ra'hman" means "Worshipper of The Beneficent" and
so on. Here is the list of the Good Names of Allah that
this author has found in the Holy Quran, including the
Arabic names and their meanings in English.
.
1.
Allah:
Allah (The God)
اللهُ
"Allah" is the name which
God
has chosen for Himself, as stated in Verse 9 of Surat Al-Naml (Chapter 27),
and Verse 14 of Surat Taha (Chapter 20),
and Verse 30 of Surat Al-Qassas (Chapter
28) of the Holy Quran.
The word "Allah" means "The
God," or "Al-Ilah" in Arabic. In addressing God, a Muslim may say in
Arabic "Ilahi" (my God). However, Muslims usually refer to
God with the definite article, Al, contracted with the noun
it defines,
to become Allah, thus addressing Him with "Ya Allah,"
which means "O
Allah."
This Good Name of God was mentioned in the Holy Quran
2687 times as “Allah,” as in 1: 2, and 5 times as the
addressed form “Allahumma.” as in 3: 26.
[19]
.
The name of God
(Allah) was also used by messengers of God who preceded Muhammed, peace and blessings of God be upon all of them.
2.
Ilah: God
إِلَـٰهٌ
"Ilah"
means "God," Who is worshipped by His creations.
It is mentioned
without the definite article (Al).
This Good Name of God was mentioned
111 times, in the singular form in the Holy Quran, in
reference to the One God, Allah,
as in 2: 133. It was also
mentioned 36 times in the plural form, in reference to the
gods of nonbelievers, as in 11: 101.
3.
Ilah Al-Nas (pronounced
as illah annas): God of the People
إِلَـٰهُ النَاسِ
"Ilah Al-Nas" means "God of the
People."
This Good Name of God was also
mentioned once in the Holy Quran, in 114: 3.
4.
La Ilaha Illa Huwa: No (Other)
God But He
لَا إِلَـٰهَ إِلَّا هُوَ
"La Ilaha Illa Huwa" means "No
(Other) God But He," The Only true God in the Universe.
This Good Name of God was mentioned seven times in the Holy
Quran in 2: 255; 3: 2; 3: 18; 6: 102; 6: 106; 7: 158 and 9:
129.
5.
Al-Ra'hman
(pronounced
ar-ra'hman ):
The Beneficent
الرَّحْمَـٰنُ
"Al-Ra'hman" is pronounced
as "ar-ra'hman,"
due to the contraction of the definite article "Al" with the noun,
deleting the letter (l) and replacing it with
the first letter of the defined noun, ( r ).
The renowned Islamic scholars, Al-Qurtubi
and Ibn Katheer,
related an
explanation of this characteristic of God from Abu Ali
Al-Farisi and Al-'Arzami, may Allah be pleased with them, who said that
Al-Ra'hman (The
the Beneficent)
is a reference to God's mercy to all of His creations, as
expressed in providing them with what they need and enabling
them to enjoy His provisions.
Some translators translated "Al-Rahman"
as "The Compassionate."
This author has found that "The Beneficent" is a more
accurate translation on the basis of the above-mentioned
interpretation from the cited Islamic scholars.
This Good Name of God
was mentioned 160 times in the Holy Quran, as in
1: 3 and
55: 1.
6. Al-Ra'heem
(pronounced as
ar-ra'heem):
The Merciful
الرَّحِيمُ
"Al-Raheem is pronounced
as , ar-ra'heem,
as the definite article "Al" is contracted with the noun,
deleting the letter ( l ) and replacing it with
the first letter of the defined noun, ( r ).
The renowned Islamic scholars, Al-Qurtubi
and Ibn Katheer, explained
the attribute of
"Al-Ra'heem"
as God's extra mercy to the
believers. Thus, while "Al-Ra'heem" conveys the meaning of
mercy and beneficence in this life, "Al-Ra'heem" coveys the
meaning of mercy in the hereafter, as a reward to the
believers.
This author agrees with most translators of the Holy Quran
on the translation of "Al-Ra'heem" as "The Merciful."
This Good Name of God
was mentioned 146 times in the Holy Quran, with
the definite article, as in
1: 4.
7.
Ar'hamu Al-Ra'himeen
(pronounced as
ar'hamur ra'himeen):
The Most Merciful Among the Merciful
أَرْحَمُ الرَّاحِمِينَ
This Good Name of God
was mentioned four times in the Holy Quran, in 7:
151; 12: 64; 12: 92; and 21: 83.
8.
Al-Malik:
The King
الْمَلِكُ
"Al-Malik" means "The King." It
conveys the meaning of absolute ruler over His kingdom.
It also coveys the meaning of ownership of His Kingdom,
which includes the Heavens, the Earth, what's in between
them, the Chair, and the Throne. He is the King of this
life and the King of the Hereafter.
This Good Name of God was mentioned
four times in the Holy Quran, in 20: 114; 23: 116; 59:
23; 62: 1.
9.
Al-Maalik:
The Eternal Owner
ألمَالِكُ
This Good Name of God means that He
is the Eternal Owner of everything. It is associated in the
Holy Quran with more qualifiers, such as Al-Mulk and Yawm
Al-Deen.
10.
Maalik Al-Mulk:
The Owner of the Dominion
مَالِكُ الْمُلْكِ
This Good Name of Allah is mentioned in the Holy Quran
three times, in 3: 26; 6: 73; and 17: 111. It means that He
is "The Owner of the Dominion," Who gives it to whoever He
wills.
11.
Maalik Yawm Al-Deen"
(pronounced as
maaliku yawmud deen): The Owner of the Day of Judgment
مَالِكُ يَوْمِ الدِّينِ
This Good Name of Allah is mentioned in the Holy
Quran twice, in 1: 4 and 22: 56. It means that He is "The
Owner of the Day of Judgment," Who will judge His creations
on that Day.
12.
Al-Quddoos:
The Holy
الْقُدُّوسُ
"Al-Qudoos" means the Pure in
cleanliness and perfection. The Senior Angel, Jibril, peace
to him, is described in the Holy Quran as "Arrouh Al-Qudus,"
the Holy Spirit, in reference to his purity and perfection
in conveying the messages of God to His human Messengers.
Thus, "Al-Qudoos" is a reference to God's purity and
perfection, or to His Holiness.
This Good Name of God was mentioned
twice in the Holy Quran, in 59: 23 and 62: 1.
13.
Al-Salam
(pronounced as
as-salam):
The Peace
السَّلَامُ
"Al-Salam" means "The Peace." Allah, praise to Him,
is Peace and the source of peace to His creations. His
message to humanity, conveyed through His Messengers,
peace be upon them, is the Message of Peace or "Islam."
The Prophet, peace and blessings be upon him, ordered
Muslims to spread peace by greeting people saying "As-Salamu
Alaikum," which can be translated as "Peace be upon
you."
This Good Name of God was mentioned seven times in
the Holy Quran, as in 4: 94.
14.
Al-Mu.min:
The Believer in His Godhood
الْمُؤْمِنُ
"Al-Mu.min" (pronounced with a
glottal stop between the vowel u and the consonant m)
means "The Believer." Allah, praise to Him, is "The
Believer" in His Godhood. He stated that clearly in the
Holy Quran, saying that He proclaimed that there is no
other god but Him (3: 18).
"Al-Mu.min" as a Good Name of
God was mentioned once in the Holy Quran, in Surat Al-Hashr
(59: 23).
15.
Al-Muhaymin:
The Dominant
الْمُهَيْمِنُ
"Al-Muhaymin" means "The Dominant" over His
creations, including humans, who are helpless before His
Power. This attribute refers to God's ability to watch
His creations and to record their secret and public
behaviors. It also refers to his ability to run His
Dominium or Universe in the perfect system He created.
This Good Name of God was mentioned once in the
Holy Quran, in 59: 23.
16.
Al-'Azeez:
The Rare in His Might and Power
الْعَزِيزُ
"Al-'Azeez" (the apostrophe before the letter "A"
refers to the fifteenth letter of the Arabic
alphabet, ('ayn), produced glottally) means "The
Rare in His Might and Power." Nobody and nothing is
equal to Him. His creations need Him but He needs
nobody.
This Good Name of God was mentioned 64 times in the
Holy Quran, as in 2: 129.
17.
Al-Jabbar:
The Compeller
الْجَبَّارُ
"Al-Jabbar" means "The Compeller" who compels or
forces His creations to follow His rules. Believers
should strive to have some of this attribute of God
by forcing their "selves" to follow God's rules,
obeying His commands and avoiding His prohibitions.
This Good Name of God was mentioned once in the
Holy Quran, in 59: 23.
18.
Al-Mutakabbir:
The Majestically Proud
الْمُتَكَبِّرُ
"Al-Mutakabbir" means "The Majestically Proud,"
Who is Greater and Higher than His creations due to
the perfection of His attributes and His existence.
Believers, though, are discouraged to feel or
exercise this attribute against other humans.
This Good Name of God was mentioned once in the
Holy Quran, in 59: 23.
19.
Al-Khaliq:
The Creator
الْخَالِقُ
"Al-Khaliq" means "The Creator," The One who created the
heavens, the Earth, and life on them. He brings everything
from non-existence to existence. The underlined letters "kh"
refer to the seventh letter of the Arabic alphabet. The
letter "q" is the closest translation of the twentieth
letter of the Arabic alphabet.
This Good Name of God was mentioned once in the
Holy Quran with the definite article and seven times without
it, in 59: 24.
20.
A'hsan
Al-Khaliqeen
(pronounced
as
A'hsanul
Khaliqeen):
The Best of Creators
أَحْسَنُ الْخَالِقِينَ
This Good Name of Allah is a derivative of the same root
verb /khalaqa/, the same for the Good Name of God "Al-Khaliq."
It was mentioned in two verses of the Holy Quran, 23: 14 and
37: 125.
In these two verses, Allah is describing Himself as "A'hsanul
Khaliqeen," which may be translated as "The Best of
Creators."
21.
Al-Bari':
The Maker, The Curer
الْبَارِئُ
Al-Bari' (pronounced with a
glottal stop at the end)
means "The Maker who makes one distinct thing from
another." Allah, praise to Him, created every
living thing from water and He created humans from clay.
This
Good Name
of God, "Al-Bari',"
or "The Maker" is mentioned in
Surat Al-'Hashr (59:
24). It is also mentioned once in
Surat Al-Baqara (2: 54).
Another meaning of Al-Bari' is the
Curer. Believers call on Allah with this name when they
ask Him to cure them. Al-Bari',
The root verb of this attribute of God is mentioned in
Surat Al-'Imran (3: 49) and Surat Al-Maeda (5: 110).
22.
Al-Musawwir:
The Fashioner, The Shaper
الْمُصَوِّرُ
"Al-Musawwir" means "The Fashioner," or "The Shaper" Who
fashions or shapes His creatures in proportions or forms
suitable to their functions.
"Al-Musawwir," as a Good Name of God, was mentioned once
in the Holy Quran, in Surat Al-'Hashr (59 :24).
23.
Al-Ghaffar:
The Constant Forgiver
الْغَفَّارُ
"Al-Ghaffar"
means "The Forgiver," Who forgives the sins of His
worshippers.
The
underlined English letters "gh"
represent the twelfth letter of the Arabic alphabet,
which is pronounced the same way Parisians in France
pronounce the letter - r -).
There are two other Good Names
of God deriving from the same Arabic root verb /
ghafara /, to forgive.
These are "Al-Ghafoor"
and "Al-Ghafir,"
both of which convey the same meaning.
"Al-Ghaffar," as a
Good Name of God, was mentioned once in the Holy
Quran, in Surat Nooh
(71: 10). This is the most expressive word for the
characteristic of forgiveness, or
Al-Ghufran,
in Arabic, followed by Al-Ghafoor, then Al-Ghafir.
24.
Al-Ghafour: The Inherently Forgiver
الغفور
"Al-Ghafour" means "The Inherently
Forgiver" of people's sins, because He is inherently
Merciful.
This Good Name of God was mentioned
91 times in the Holy Quran, 77 times of these it was linked
with the Other Good Name of Allah, the Merciful, as in Verse
2: 173.
25.
Al-Ghafir:
The Forgiver
الغَافِرُ
"Al-Ghafir" means "The Forgiver." As a Good Name of God,
it was mentioned once in the Holy Quran, in Surat
Ghafir
(40: 3).
26.
Ahlul Maghfirah: The Source of Forgiveness
أَهْلُ الْمَغْفِرَةِ
"Ahlul Maghfirah" means "The
Source of Forgiveness." As a Good Name of God, it was
mentioned once in Verse 56 of Surat Al-Muddathir (Chpater
74) of the Holy Quran
27.
Wasi'ul Maghfirah:
"The Vast in Forgiveness
وَاسِعُ الْمَغْفِرَةِ
"Wasi'u Al-Maghfirah" means
"The Vast in Forgiveness." As a Good Name of God, it was
mentioned once in Verse 32 of Surat Al-Najm (Chpater 53) of
the Holy Quran.
In this verse, God's Attribute
of Vastness is combined with His Attribute of Forgiveness.
28.
Khayr Al-Ghafireen
(pronounced
as
khayrul
ghafireen):
The Best of Forgivers
خَيْرُ الْغَافِرِينَ
"Khayr Al-Ghafireen: means "The Best
of Forgivers." As a Good Name of God, it was mentioned
in Verse 155 of Surat Al-A'araf (Chapter 7) of the Holy
Quran.
29.
Al-Qahhar:
The Constant Subduer
الْقَهَّارُ
"Al-Qahhar" means "The Ultimate Subduer," "The
Ultimate Dominant," The One who subdues and dominates
His creations with His power and ability, whether they
like it or not.
"Al-Qahaar" as a Good Name of God, was mentioned six
times in the Holy Quran, associated with His attribute of
Oneness, as in Surat Yousuf (12: 39).
30.
Al-Qahir:
The Subduer
الْقَاهِرُ
"Al-Qahir" means "The Ultimate
Subduer." As a Good Name of God, it was mentioned twice in the Holy Quran,
in Surat Al-Ana'am
(6: 18; 6: 61). It is a derivative of the same root
verb /qahara/, to subdue, dominate, or prevail over, as
for God's Good Name of "Al-Qahaar."
31.
Al-Wahhaab:
The Bestower
الْوَهَّابُ
"Al-Wahhaab" means "The Bestower,"
or "The Grantor," The One who is Generous in giving.
This Good Name of God was mentioned
three times in the Holy Quran (3: 8; 38: 9; 38:35).
32.
Al-Razzaq
(pronounced as
ar-razzaq):
The Sustainer, The Provider
الرَّزَّاقُ
"Al-Razzaq" means "The Sustainer,"
or "The Provider," Who sustains His creations and
provides for them even without them asking Him for that.
This
Good Name
God was mentioned once in the Holy
Quran (51: 58).
33.
Khayr Al-Raziqeen
(pronounced as
khairur raziqeen):
The Best of Sustainers,
or The Best of Providers
خَيْرُ الرَّازِقِينَ
This Good
Name of God, was mentioned five
times in the Holy Quran
(5:114; 22: 58; 23: 72; 34: 39; 62 11). It is a
derivative of the same root verb /razaqa/, to sustain,
or provide, as for God's Good Name of "Al-Razzaq."
34.
Al-Fatta'h:
The Opener, The Judge
الْفَتَّاحُ
"Al-Fattah" means "The Judge" Who rules between
people with justice in the Day of Judgment, opening a
clear path or distinction between right and wrong. This
Good Name of God was mentioned once in the
Holy Quran (34: 26).
"Al-Fatta'h" also has the general meaning related to the
root verb /fata'ha/, to open. Thus, Allah, praise Him is "The
Opener" of doors and gates for sustenance, power, and
knowledge for His faithful worshippers. He is also The
Opener of doors of mercy for those who repent and doors of
knowing the unseen for his close servants, Awliya', as
expressed in 6: 59 and 35: 2.
35.
Khair Al-Fati'heen
(pronounced as
khairul fatiheen):
The Best of Judges, The Best of Openers
خَيْرُ الْفَاتِحِينَ
This Good Name of God was mentioned once in the Holy
Quran (7: 89). It is a derivative of the same root verb /fata'ha/,
to open, as for God's Good Name of 'Al-Fatta'h."
36.
Al-'Aleem:
The Knowledgeable, The Knower
الْعَلِيمُ
"Al-'Aleem" means "The Knowledgeable," The One Who
knows what humans know and see and what they don't see
or know. He knows the Universe of the Seven Heavens that
He Created while humans barely know about their planet
and much less about their solar system.
This Good Name of God, "Al-'Aleem" or without the
definite article " 'Aleem," was mentioned 162 times in the
Holy Quran, as in 2:32 and 2: 29.
There are two more
Good Names
of
God, which are derivatives of the same root verb / 'alima/,
which were also mentioned in the Holy Quran. These
are " 'Alim" and " 'Allam."
37.
'Alimu Al-Ghaybi
(pronounced
as
'alimul
ghaybi):
The Knower of the Unseen and Unknown to Humans
عَالِمُ الْغَيْبِ
This
Good Name of God, which is
related to the Good Name of God "Al'Aleem," was
mentioned three times in the Holy Quran, in 34: 3;
35: 38; and 72: 26.
38.
'Alimu
Al-Ghaybi wa Al-Shahada
(pronounced as
'alimul
ghaybi wash
shahada):
The
Knower of the Seen, Unseen, Known, and Unknown to
Humans
عَالِمُ الْغَيْبِ وَالشَّهَادَةِ
This Good Name of God, which is also related to
the Good Name
number 36 "Al'Aleem," was mentioned ten times in the Holy
Quran, as in 6: 73.
39.
'Allam
Al-Ghiyoob
(pronounced
as
'allamul
ghiyoob):
Knower of the Unseens and Uknowns
عَلَّامُ
الْغُيُوبِ
This Good Name of God, which is related to God's Good
Name of "Al'Aleem," was mentioned four times in the Holy
Quran, in 5: 109; 5: 116; 9: 78; and 34: 48.
40.
Al-Samee'u
(pronounced as
as-samee'u):
The Hearer
السَّمِيعُ
"Al-Samee'u," means The All-Hearing, The Hearer, The One
who Hears all things, everywhere in His Dominion, whether it
was whispering or a loud voice. Al-Tabari added that He is
The Hearer of calls from the believers asking Him for help
as well as The Hearer of non-believers who reject the
revealed truth and make fun of believers.
This Good Name of God was mentioned forty-six times in
the Holy Quran, nineteen times of them with the definite
article and twenty-seven times without it. In sixteen of the
verses, this attribute was followed by God's Good Name
number 27 "Al-'Aleem," as 2: 127 and 2: 137. In three
verses, it was followed by His Attribute number 32 "Al-Baseer,"
in 17: 1; 40: 20; and 42: 11.
41.
Al-Baseer:
The Seer, The All-Seeing
الْبَصِيرُ
"Al-Baseer" means "The All-Seeing," The One who sees all
things, everywhere in His Dominion, whether seen by His
creations or unseen by them. Al-Tabari added that He is The
Seer, who sees the believers who will be rewarded for their
good deeds. He also sees the non-believers who will be
punished for their wrong doing.
This Good Name of God was mentioned forty-six times in
the Holy Quran, three of them with the definite article, in
17: 1; 40: 20; and 42: 11, following His Attribute number 31
"Al-Samee'u.
42.
Al-'Hakeem: The Wise Judge, The Perfect
الْحَكِيمُ
"Al-'Hakeem" means "The Wise," The One who is Perfect in
what He does or says due to His perfect knowledge, which
prevents any distortion or imperfection, as explained by Al-Qurtubi.
This Good Name of God, "Al-'Hakeem" was mentioned
thirty-nine times in the Holy Quran with the definite
article (Al), as in 2: 32 and 2: 129, and seventy-five
times without it, as in 2: 209 and 2: 220.
43.
Khairu Al-'Hakimeen
(pronounced
as
khairul 'hakimeen:
The Best of Judges
خَيْرُ الْحَاكِمِينَ
"Khairu Al-'Hakimeen" means the "The Best of Judges," who
rules over His creations by His judgment in the hereafter,
rewarding the good doers by an everlasting life in Paradise
and punishing the wrong doers in the Hellfire. In making His
judgment, He does not neglect anything no matter how small
it is. He also may choose to interfere in the life of
people, helping the true believers when they are in need of
His assistance against the tyrants of Earth.
This Good Name of God was mentioned three times in the
Holy Quran, in 7: 87; 10: 109; and 12: 80.
There are also several verses in the Holy Quran which
point to this characteristic of God, such as 40: 48, in
which the reference to this Attribute comes as a verb in the
past tense, meaning "ruled" or "gave judgment." In another
verse (2: 113) the reference comes as a verb in the present
tense, meaning "rules" or "gives judgment." In many more
verses, God is .e One to Whom Belongs the Judgment," as in
6: 62.
44.
A'hkamu Al-'Hakimeen
(pronounced as
a'hkamul 'hakimeen):
The Wisest of Judges
أَحْكَمُ الْحَاكِمِينَ
"A'hkamu Al-'Hakimeen" means "The Wisest of Judges," who
rules over His creations by His judgment in the hereafter,
rewarding the good doers by an everlasting life in Paradise
and punishing the wrong doers in the Hellfire. In making His
judgment, He does not neglect anything no matter how small
it is. He also may choose to interfere in the life of
people, helping the true believers when they are in need of
His assistance against the tyrants of Earth.
This Good Name of God shares the same root verb / 'hakama
/, to judge, with God's Good Name of "Khairu Al-'Hakimeen."
It was mentioned twice in the Holy Quran, in 11: 45 and 95:
8.
45.
Al-Lateef:
The Subtle, The Gentle, The Gracious to His creations
اللَّطِيفُ
"Al-Lateef" means "The Gentle, The Gracious to His
creations, particularly His worshippers among them. He is
Subtle as He sees and comprehends His creations but they
cannot see or comprehend Him. Despite His Might, He is still
Gracious to His creations, caring for them, and providing
them what they need to survive.
This Good Name of God was mentioned seven times in the
Holy Quran, twice with the definite article (Al) in 6: 103
and 67: 14 as well as five times without the definite
article, as in 12: 100 and 31:16.
46.
Al-Khabeer:
The Expert,
The Informed, The Knowledgeable
الْخَبِير
"Al-Khabeer" means "The Expert," The One who knows the
truth of things better than anybody else because He is the
Creator of everybody else.
This Good Name of God was mentioned forty-five times in
the Holy Quran, six of them with the definite article (Al)
and the rest without it, as in 6: 18.
47.
Al-'Haleem:
The Forbearer
الْحَلِيمُ
"Al-'Haleem" means "The Forbearer, The One who is
capable of punishing the offenders but He delays their
punishment, willing to forgive them if they repent and ask
for forgiveness.
This Good Name of God was mentioned ten times in the Holy
Quran without the definite article, as in 2: 225 and 2: 235.
48.
Al-'Atdheem:
The Great
العَظِيمُ
"Al-'Atdheem" means "The Great," and "The Mighty," in His
Attributes that none of His creations has. He is Great as
the Creator of the Heavens and the Earth, which are just
small pieces of matter compared to His Chair alone, as
explained above.
This Good Name of God was mentioned eight times in the
Holy Quran with the definite article (Al). These are 2: 255;
42: 4; 9: 129; 27: 26; 56: 74; 56: 96; 69: 33; and 69: 52.
49.
Al-Shakoor
(pronounced as
ash-shakoor):The
Inherently
Thankful
الشَكُور
"Al-Shakoor" means "The Thankful," and "The Grateful," of
His faithful worshippers. He appreciates their obedience and
good doing by rewarding them with happiness in this llife
and in the Hereafter. He is so happy for the believers who
choose to worship Him and do good by choice that He is
Thankful to them, expressing His thanks by promising them an
everlasting and happy life in Paradise.
This Good Name of Allah was mentioned four times in the
Holy Quran, without the definite article, in 35: 30; 35: 34;
42: 23 and 64: 17.
50.
Al-Shakir
(pronounced as
ash-shakir):
The Thankful
الشَاكِر
"Al-Shakir," means the "Thankful" and "The Grateful" of
His faithful worshippers. He appreciates their obedience and
good doing by rewarding them with happiness in this llife
and in the Hereafter. He is so happy for the believers who
choose to worship Him and do good by choice that He is
Thankful to them, expressing His thanks by promising them an
everlasting and happy life in Paradise. This Good
Name of God was mentioned twice in the Holy Quran, without
the definite article, in 2: 158 and 4: 147. It shares the
same root verb / shakara / with God's Attribute, Al-Shakoor.
51.
Al-'Aliy:
The Most High
الْعَلِيُّ
"Al-'Aliy" means "The Most High," in rank and existence.
As the Creator of the Heavens and the Earth, He exists
outside of His creations, higher than them and everything
they contain. Al-Tabari supported this interpretation but
added that He is higher in rank than His creations.
This Good Name of God was mentioned five times in the
Holy Quran, with the definite article (Al), in 2: 255; 22:
62: 34: 23; 40: 12 and 42: 4.
52.
Al-Kabeer:
The Inherently
Great
الْكَبِيرُ
"Al-Kabeer" means "The Great," The One Who is Great by
Himself, independent from His creations.
This Good Name of God was mentioned five times in the
Holy Quran, with the definite article (Al), in 13: 9; 22:
62: 31: 30; 34: 23 and 40: 12.
53.
Al-'Hafitdh:
The Preserver,
The Guardian
الحَافِظُ
"Al-'Hafitdh" means "The Preserver," or "The Guardian," The One Who preserves or guards whatever and whoever He
wants away from malfunctioning or from being harmed.
This Good Name of God was mentioned once in the Holy
Quran in the singular form, without the definite article
(Al), in 12: 64. It was also mentioned twice in the plural
form, without the definite article (Al), in 15: 9 and 21:
82.
54.
Al-'Hafeetdh:
The Keen Preserver, The Guardian
الحَفِيظُ
"Al-'Hafeetdh," means "The Keen Preserver," The One Who
protects His creations, or preserves them, away from harm.
This Good Name of Allah is another derivative of the same
root verb of "Al-'Hafitdh." It was mentioned three
times in the Holy Quran, without the definite article (Al), in 11: 57; 34: 21 and 42: 6.
55.
Al-Muqeet:
The Source of Sustenance
المُّقِيتُ
"Al-Muqeet" means "The Source of Sustenance" for His
creations. This Good Name of Allah was mentioned
once in the Holy Quran, without the definite article (Al),
in 4: 85.
56.
Al-'Haseeb:
The Reckoner or The Calculator
الحَسِيبُ
"Al-'Haseeb" means "The Reckoner" or "The Calculator,"
The One Who calculates, lists down, and records actions and
words of people, in order to be judged by them in the Day of
Reckoning. This Good Name of Allah was mentioned
three times in the Holy Quran, without the definite article
(Al), in 4: 6; 4: 86; and 33: 39.
57.
Asra'u Al-'Hasibeen
(pronounced as
asra'ul 'hasibeen): The Fastest of Calculators
أَسْرَعُ
الْحَاسِبِينَ
"Asra'u Al-'Hasibeen" means "The Fastest of
Calculators," or "The Fastest of Reckoners." This
Good Name of Allah was mentioned once in the Holy Quran,
without the definite article (Al), in 6: 62.
58.
Saree'u Al-'Hisab
(pronounced as
saree'ul 'hisab): The Fast in Calculation or
Reckoning
سَرِيعُ الْحِسَابِ
"Saree'u Al-'Hisab" means "The Fast in Calculation or
Reckoning," in the Day of Reckoning. This Good Name
of Allah was mentioned was mentioned eight times in the Holy
Quran, in 2: 202; 3: 19; 3: 199; 5: 4; 13: 41; 14: 51; 24:
39; and 40: 17. 59.
Al-Kareem:
The Generous
الْكَرِيمُ
"Al-Kareem" means "The Generous," The One who
provides His creations with much more sustenance resources
than they need.
This Good Name of God was
mentioned twice in the Holy Quran, in 23: 116 and 82:6 .
60.
Al-Raqeeb
(pronounced as
ar-raqeeb): The Watchful
الرَّقِيبُ
"Al-Raqeeb" means "The Watchful," The One Who
watches everything, everywhere, at all times.
This Good Name of God was mentioned once in the Holy
Quran, in 5: 117 . 61.
Al-Qareeb:
The Nearby
القَرِيبُ
"Al-Qareeb" means "The Nearby," The One Who is
close at hand to the believers, who call on Him.
This Good Name of God was mentioned once in the Holy
Quran, in 11: 61 . 62.
Al-Mujeeb:
The Responder
المُّجِيبُ
"Al-Mujeeb" means "The Responder," The One Who
responds to the calls of those who ask Him in need.
This Good Name of God was mentioned once in the Holy
Quran, without the definite article (Al) in 11: 61
63.
Ni'ama Al-Mujeeboon
(pronounced as
ni'amal mujeeboon): The Best of Responders
نِعْمَ
الْمُجِيبُونَ
"Ni'ama Al-Mujeeboon" means "The Best of
Responders." It shares the same root verb / ajaba / or /
jawaba /, to respond, with the Good Name of Allah number 47
(Al-Mujeeb).
This Good Name of God was mentioned once in the Holy
Quran, in 37: 75.
64. Al-Wasi'u:
The Vast
الوَاسِعُ
"Al-Wasi'u" means "The Vast," in everything,
particularly in His knowledge, forgiveness, and wisdom.
This Good Name of Allah was mentioned nine times in
the Holy Quran, without the definite article (Al). In seven
of them, this Attribute of God was followed by his Attribute
number 27 as "Al-'Aleem," (The Knowledgeable), as in 2: 115;
2: 247; 2: 261; and 2: 268.
In one verse (53: 32), God's Attribute of Vastness
is combined with His Attribute of Forgiveness (Number 17) to
become "Wasi'u Al-Maghfirah," which means "The Vast in
Forgiveness).
In Verse 4: 130, this Good Name of God (Wasi'u) is
followed by His Attribute of Wisdom, number 33,
(Al-'Hakeem). 65.
Al-Wadood:
The Loving
الْوَدُودُ
"Al-Wadood" means "The Loving," The One who loves
His worshippers and is loved by them. Because of this love,
He is Merciful to them.
This Good Name of Allah was mentioned once in the
Holy Quran, in 85: 14. In the same Verse, He describes
Himself as "Al-Ghafoor, Al-Wadood," (The Forgiver, The
Loving). 66.
Al-Majeed:
The Glorious الْمَجِيدُ
"Al-Majeed" means "The Glorious," The One Who is
glorified for His generosity, power, compassion, and
kindness.
This Good Name of Allah was mentioned in the Holy
Quran, once without the definite article (Al), in 11: 73 and
another with the definite article, in 85: 15.
67. Al-Shaheed
(pronounced as
ash-shaheed): The Witness
الشَهِيدُ
"Al-Shaheed" means "The Witness," The One Who can
see and hear everything so that He will be "The Witness" on
our deeds and words in the Day of Judgment.
This Good Name of God was mentioned twenty times in
the Holy Quran, without the definite article (Al),
in verses 3:
98, 4: 33, 4: 79, 4: 166, 5: 117, 6:19, 10: 29, 10: 46, 13:
43, 17: 96, 22: 17, 29: 52, 33: 55, 34: 47, 41: 53, 46: 8,
48: 28, 58: 6, 85: 9, and 100: 7. 68.
Al-'Haq:
The Truth
الْحَقُّ
"Al-'Haq" means "The Truth," The One Who is true in
His existence, word, and promise. He is the only lasting
truth, while all other truths may be temporary and changing.
This Good Name of God was mentioned ten times in the
Holy Quran, in 6: 62; 10: 30; 10: 32; 18: 44; 20 114; 22: 6;
22: 62; 23: 116; 24: 25 and 31: 30.
The word "Al-'Haq" was mentioned 191 times in the
Holy Quran, meaning the truth but not as an attribute of
God. However, in the above-mentioned ten verses, it was
mentioned as His Attribute, praise to Him.
69.
Al-Wakeel:
The Patron
الْوَكِيلُ
"Al-Wakeel" means "The Patron," The One Who defends
believers whenever He is called on, particularly when they
are exposed to danger or injustice.
This Good Name of Allah was mentioned once in the
Holy Quran, with the definite article (Al), in 3: 173, and
12 times without it, as in 4: 81; 4: 132; 4: 171; and 73: 9.
70.
Al-Qawiy:
The Powerful
الْقَوِيُّ
"Al-Qawiy" means "The Powerful," The One Who is more
powerful than His creations. He owns the sources of power,
and He uses them as He wills.
This Good Name of Allah was mentioned twice in the
Holy Quran, with the definite article (Al), in 11: 66 and
42: 19, and seven times without it in 8: 52; 22: 40; 22: 74;
33: 25; 40: 22; 57: 25; and 58: 21. 71.
Al-Mateen:
The Strong
الْمَتِينُ
"Al-Mateen" means "The Strong," The One Who is
strong in His Power. Al-Qurtubi added that this attribute
refers to physical strength. Other scholars explained it as
having the strongest forms of power.
This Good Name of Allah was mentioned once in the
Holy Quran, in 51: 58. 72.
Al-Mawla:
The Guardian
المَوْلَى
"Al-Mawla" means "The Guardian," The One Who
guards the believers and protects them.
This Good Name of
Allah was mentioned once in the Holy Quran, in 47: 11.
73. Al-Waliy:
The Supporter
الْوَلِيُّ
"Al-Waliy" means "The Supporter," The One Who
supports believers and defends them.
This Good Name of
God was mentioned twice in the Holy Quran, with the definite
article (Al) in 42:9 and 42: 28. It was also mentioned once
as "Wal," without the definite article at the beginning or
the vowel at the end, in 13: 11. But it was mentioned many
times as "Waliy," without the definite article at the
beginning, as in 2: 107; 2: 120; 2: 257; 3: 68; 42: 9; 42:
28; 45: 19; 4: 45; 3: 122; 7; 196; and 12: 101.
74. Al-'Hameed:
The Praised
الْحَمِيدُ
"Al-'Hameed"
means "The Praised" or "The Praiseworthy," The One Who is
praised by believers for His blessings, provision, care, and
love for His creations.
This Good Name of God was
mentioned ten times in the Holy Quran, with the definite
article (Al), in 14: 1; 22: 24; 22: 64; 31: 26; 34: 6; 35:
15; 42: 28; 57: 24; 60: 5; and 85: 8. It was also mentioned
seven times without it, in 2: 267; 4: 131; 11: 73; 14: 8;
31: 12; 41: 42; and 64: 6.
75. Al-Mu'hyi:
Giver of Life to the Dead
المُحْيِي
"Al-Mu'hyi"
means "The Giver of Life to the Dead," in the Day of
Judgment.
This Good Name of Allah was mentioned twice in
the Holy Quran, without the definite article (Al), in 30: 50
and 41: 39. 76.
Al-'Hayyu:
The Eternally Living
الْحَيُّ
"Al-'Hayyu" means "The Eternally Living,"
The One Who is Everlasting and Eternal while all of His
creations ultimately die.
This Good Name of Allah was
mentioned three times in the Holy Quran, with the definite
article (Al), together with the Good Name of God, "Al-Qayyoom,"
in 2: 255; 3: 2; and 20: 111. 77.
Al-Qayyoom:
The Sustainer of the Universe
الْقَيُّومُ
"Al-Qayyoom" means "The Sustainer," The One
Who is Self-Sufficient in resources and capabilities, to
administer the system of the Universe He has
created and sustain His creations in it.
This Good Name of
Allah was mentioned three times in the Holy Quran, with the
definite article (Al), together with the Good Names of God,
"Al-'Hayyu," in 2: 255; 3: 2; and 20: 111.
78. Al-Wa'hid:
The One
الْوَاحِدُ
"Al-Wa'hid"
means "The One," The One God Who Has no partners. He is not
dual, or part of a trinity or plurality of Gods.
This
Good Name of Allah was mentioned six times in the Holy
Quran, with the definite article (Al), in 12: 39; 13: 16;
14: 48; 38: 65: 39: 4; and 40: 16. It was also mentioned
sixteen times without it, as in 2: 133; 2: 163: 4: 17; 5:
73: 6: 19; and 9: 31.
This Good Name of God is related to
His two other Good Names, "Al-A'had" and "Al-Samad."
79.
Al-A'had:
The Uniquely One
أَلأحَدٌ
"Al-A'had" means "The Uniquely One," in His
nature. He did not beget (give birth) and He was not
begotten (given birth to); And there has never been anyone
equal to Him, as He states in Surat Al-Ikhlas, 112: 1-4.
This means that He has no wife, sons, daughters, father, or
mother. Nobody has ever been equal to Him in appearance or
capabilities. "Al-A'had" also means "The One" Who had nobody
with Him in the beginning and nobody will be with Him in the
end.
This Good Name of Allah was mentioned once in the
Holy Quran, without the definite article (Al), in 112: 1.
80.
Al-Samad
(pronounced as
as-samad): The Ultimate Provider
ٱلصَّمَدُ
"Al-Samad"
means "The Ultimate Provider." He is the Ultimate
Destination for judgment and for help, the source of light,
help, and provision.
This Good Name of Allah was
mentioned once in the Holy Quran, with the definite article
(Al), in 112: 1. 81.
Al-Qadir:
The Able, The Capable
الْقَادِرُ
"Al-Qadir" means "The Able," The One Who is
Capable of anything and everything, including rewarding
obedient believers and punishing disobedient nonbelievers.
This Good Name of Allah was mentioned eleven times in the
Holy Quran, once with the definite article (Al), in 6: 65,
five times in the plural form, without the definite article,
"Qadiroon" or "Qadireen," in 23: 18; 23: 95; 68: 25; 70: 40;
75: 4; and five times in the singular form, "Qadir," without
the definite article, in 6: 37; 17; 99; 36; 81: 46; 33; 75:
40; and 86: 8. 82.
Al-Muqtadir:
The Capable
المُّقْتَدِرُ
"Al-Muqtadir" means "The Capable," The One
Who is Capable of anything and everything, including
rewarding obedient believers and punishing disobedient
nonbelievers. It shares the same root verb /qadara / of the
Good Name of God, "Al-Qadir."
This Good Name of Allah was
mentioned four times in the Holy Quran, without the definite
article (Al), one of them in the plural form (43: 42) and
three in the singular form, in 18: 45; 43: 42; 54: 42; and
54: 55. 83.
Al-Qadeer:
The Inherently Capable
القَدِيرُ
This Good Name of
Allah was mentioned forty-six times in the Holy Quran,
without the definite article (Al), in most of them it was
associated with the ability of God to do everything, as in
2: 20; 2: 106; 2: 109; 2: 148; 2: 259; and 2: 284.
84.
Ni'ama Al-Qadiroon
(pronounced as
ni'mal qadiroon): The
Best of the Capable
نِعْمَ الْقَادِرُونَ
"Ni'ma Al-Qadiroon" means "The Best of
Capables." It shares the same root verb / qadira /, to be
able or capable, with the Good Name of Allah number 65
(Al-Qadir). It also means that Allah, praise to Him, is the
Best of Determiner, as He determines what He wills in
precise measurement, as explained in Chapter III.10, "God's
Precise Measurement and His Just Decree, Al-Qadar Wal Qadha."
This Good Name of God was mentioned once in the
Holy Quran, in 77: 23. 85.
Al-Awwal:
The First
الْأَوَّلُ
"Al-Awwal" means "The First," The One Who has
been in existence from the beginning.
This Good Name of
God was mentioned once in the Holy Quran, with the definite
article (Al), in 57: 3.
86. Al-Akhir:
The Last
الْآخِرُ
"Al-Akhir" means "The Last," The One Who stays
last in existence after all His creations perish.
This
Good Name of God was mentioned once in the Holy Quran, with
the definite article (Al), in 57: 3. 87.
Al-Dhahir:
The Manifest
الظَّاهِرُ
"Al-Dhahir"
means "The Manifest," The One Who is obvious to the minds of
His creations through His signs and capabilities.
This Good Name of God was mentioned once in the Holy Quran,
with the definite article (Al), in 57: 3.
88.
Al-Batin:
The Latent
الْبَاطِنُ
"Al-Batin"
means "The Latent," The One Who is capable of becoming
present though not obvious to the minds of His creations.
This Good Name of God was mentioned once in the Holy
Quran, with the definite article (Al), in 57: 3.
89. Al-Muta'al:
The Higher (than His creations)
الْمُتَعَالِ
"Al-Muta'al" is another Good Name of
God having the same characteristic of Highness as "Al-'Aliy."
It means that Allah, praise to Him in His Highness, is
"Higher" in rank and existence than all of His creations. As
the Creator of the Heavens and the Earth, He exists outside
of His creations, higher than them and everything they
contain.
This Good Name of Allah was mentioned once in
the Holy Quran, in 13: 9. 90.
Al-Barr:
The Source of Goodness and Kindness
الْبَرُّ
"Al-Barr" means "The Source of All Goodness and Kindness,"
The One Who is kind to His creatures by providing them with His sustenance, provision, care, and mercy. Al-Tabari and
Al-Qurtubi explained this Attribute of God as His Kindness
to the believers. Ibn Katheer added that it is a reference
to forgiving the believers who call on Him for salvation.
This Good Name of Allah was mentioned once in the Holy
Quran, with the definite article (Al), in 52: 28.
91.
Al-Tawwab
(pronounced as
at-tawwab): The Acceptor of Repentance
التَّوَّابُ
"Al-Tawwab"
means "The Acceptor of Repentance," The One Who accepts
repentance of His worshippers who return to Him.
This
Good Name of Allah was mentioned six times in the Holy
Quran, with the definite article (Al), associated with His
Attribute of Mercy, in 2: 37; 2: 54; 2: 128; 2: 160; 9: 104;
and 9: 118. It was also mentioned five times without it, in 4: 16; 4: 64; 24: 10; 49: 12; and 110: 3.
92.
Al-Muntaqim:
The Avenger
المُنتَقِمُ
The
Avenger, The One Who exacts punishment on the oppressors for
their transgression against the believers, and their
disobedience to Him.
This Good Name of God was mentioned
three times in the Holy Quran, in the honorific plural form,
without the definite article (Al), in 32: 22; 43: 41; 44 16.
93.
Al-'Afuw:
The Pardoner
العَفُوّ
"Al-'Afuw" means "The Pardoner," "The Forgiver,"
The One Who removes or deletes the sins of repentant
worshippers from their records. So, they won't be punished
for them in the Day of Judgment.
This Good Name of God
was mentioned five times in the Holy Quran, in the honorific
plural form, without the definite article (Al), in 4: 43; 4:
99; 4: 149; 22: 60; and 58: 2. 94.
Al-Ra'ouf
(pronounced as
ar-ra'ouf): The Extremely Merciful
الرَءُوفُ
"Al-Ra'ouf" means "The Extremely Merciful" to
all of His creations. He is more merciful to people than a
mother to her infant.
This Good Name of God was
mentioned eleven times in the Holy Quran, without the
definite article (Al), in 2: 207; 3: 30; 9: 117; 9: 128; 24:
20; 59: 10; 2: 143; 15: 7; 16: 47; 22: 65; and 57: 9.
95.
Al-Jaami'u:
The Gatherer
الجَامِعُ
"Al-Jaami'u" means "The Gatherer," The One Who
gathers people for reckoning in the Day of Judgment and Who
gathers hypocrites and non-believers in the Hellfire.
This Good Name of God was mentioned twice in the Holy
Quran, without the definite article (Al), in 3: 9 and 4:
140. 96.
Al-Ghaniy:
The Rich
الْغَنِيُّ
"Al-Ghaniy" means "The Rich," "The
Self-Sufficient," The One Who does not need His creations.
This Good Name of God was mentioned eight times in the Holy
Quran, with the definite article (Al), as in 6: 133 and 10:
68. It was also mentioned eleven times without it, as in 2:
263; 2: 267; and 273.
97. Al-Noor
(pronounced as
an-noor): The Light
النُورُ
"Al-Noor" means "The Light." Allah is the Light of the
Heavens and the Earth and the Guidance for those who dwell
in or on them. The Prophet, pbbuh, was asked if He saw God
when he ascended to the Seventh Heaven. He answered: "I saw
Light").
This Good Name of God was mentioned once in the
Holy Quran, without the definite article (Al), in 24: 35. It
was also mentioned as the "Light" of God in 39: 69. However,
the word "Noor" (Light) was used to describe the Holy Quran
in seven verses, as in 4: 174; 5: 15; and 7: 157.
98.
Al-Hadi:
The Guide
الهَادِيُ
"Al-Hadi" means "The Guide," The One Who guides the living
beings to what is beneficial for them.
This Good Name of
God was mentioned once in the Holy Quran, without the
definite article (Al), in 25: 31. 99.
Al-Badee'u:
The Creative البَدِيعُ
"Al-Badee'u"
means "The Creative," The One Who has created heaves and the
Earth in a unique way, without parallels to His creations.
This Good Name of Allah was mentioned twice in the Holy
Quran, in 2: 117 and 6: 101. 100.
Al-Warith:
The Inheritor
الْوَارِثُ
"Al-Warith"
means "The Inheritor," The One inherits His creations in
Heavens and on Earth, as they are all going to perish.
This Good Name of God was mentioned three times in the Holy
Quran, in the honorific plural form, with the definite
article (Al), in 15: 23; 23: 10 and 28: 58.
101.
Khairu
Al-Waritheen
(pronounced as
khairul waritheen): The Best of Inheritors
خَيْرُ الْوَارِثِينَ
"Khairu
Al-Waritheen" means "The Best of Inheritors," The One
inherits His creations in Heavens and on Earth, as they are
all going to perish.
This Good Name of God was mentioned
once in the Holy Quran, in the honorific plural form, with
the definite article (Al), in 21: 89.
102. Al-Fatir:
The Originator
الفَاطِرُ
"Al-Fatir" means "The Originator,"
Who created the Heavens and the Earth, as well as life,
in an original way.
This Good Name of Allah was
mentioned six times in the Holy Quran, in 6: 14; 12: 10;
14: 10; 35: 1; 39: 46; and 42: 11.
103:
Al-Abqa: The Everlasting
الأَبْقَىٰ
"Al-Abqa" means "The Everlasting,"
The One Who lasts while everybody and everything have an
end as they have a beginning.
This Good Name of Allah was mentioned was mentioned once
in the Holy Quran, in 20: 73.
104.
Al-Khair:
The Good
الخَيْرُ
"Al-Khair"
means "The Good," The One Who
is Good to His creations, caring, loving, providing, and
guiding them.
This Good Name of Allah was mentioned was mentioned once
in the Holy Quran, in 20: 73.
105.
Khayr
Al-Nasireen
(pronounced as
khayrun nasireen):
The Best of Supporters
خَيْرُ النَّاصِرِينَ
"Khayr Al-Nasireen" means the Best of Supporters for His
righteous worshippers.
This Good Name of Allah was mentioned once in the Holy
Quran in 3: 150.
106.
Ahlu Al-Taqwa (pronounced
as ahlut taqwa): The Source of
Piety and Righteousness
أَهْلُ التَّقْوَىٰ
"Ahlu Al-Taqwa" means "The Source of
Piety and Righteousness."
As a Good Name of God, it was
mentioned once in Verse 56 of Surat Al-Muddathir (Chpater
74) of the Holy Quran.
107.
Shadeedul Mu'hal:
The Utmost in Power and Capability
شَدِيدُ الْمِحَالِ
"Shadeedul Mu'hal" means "The Utmost
in Power and Capability."
As a Good Name of God, it was
mentioned in Verse 13 of Surat Al-Ra'ad (Chapter 13) of
the Holy Quran.
108.
Shadeed Al-Adhab
(pronounced as
shadeedul adhab):
The Severe in Punishment
شَدِيدُ الْعَذَابِ
"Shadeed Al-Adhab"
means "The Severe in Punishment ."
As a Good Name of
God, it was mentioned in Verse 165 of Surat Al-Baqara
(Chapter 2) of the Holy Quran.
109.
Shadeed Al-'Iqab
(pronounced as
shadeedul 'iqab):
The Severe in Penalty
شَدِيدُ الْعِقَابِ
"Shadeed Al-'iqab" means "The
Severe in Penalty ."
As a Good Name of God, it was
mentioned in the Holy Quran 13 times, in 2: 196, 211; 5:
2, 98; 8: 13, 25, 48, 52; 13: 6; 40: 3, 22; 59: 4, 7.
110.
Dhu
Al-Fadhl
(pronounced as
dhul
fadhl):
The Possessor of Great Bounty
ذُو الْفَضْلِ
Dhu Al-Fadhl
means "The Possessor of Great Bounty"
or the One with Great Bounty.
As a Good Name of
God, it was mentioned in the Holy Quran 6 times with the
definite article, in 2: 105; 3; 174; 8: 29; 57: 21, 29;
and 62: 4.
It was also mentioned 5 times without the
definite article, in 2: 243; 3: 152; 10: 60; 27: 73 and
40: 61.
111.
Dhu Al-Ra'hma
(pronounced as
dhul ra'hma):
The Source of Mercy
ذُو الرَّحْمَةِ
"Dhu Al-Ra'hma" means "The
One Who is the Source of Mercy."
This Good Name of Allah was mentioned in the Holy Quran 3
times, in 6: 133, 147 and 18: 58.
112.
Dhu
Al-Maghfira (pronounced
as dhul
maghfira):
Full of Forgiveness
ذُو المَغْفِرَةٍ
"Dhu
Al-Maghfira" means "The
One Who is Full
of Forgiveness."
This Good Name of Allah was mentioned in the
Holy Quran twice, in 13: 6 and 41:43.
113.
Dhu
Al-Quwwah
(pronounced as dhul
quwwah):
The One With Power, the
Strong
ذُو الْقُوَّةِ
"Dhu Al-Quwah" means "The One With Power," or "The One to
Whom the Power Belongs."
This Good Name of Allah was mentioned once in the Holy
Quran, in 51: 58.
114.
Dhu
'Iqab
Aleem
(pronounced as
dhu 'iqabin aleem):
The One with Severe
Punishment
ذُو عِقَابٍ أَلِيمٍ
"Dhu
'Iqab Aleem" means "The One Who Inflicts Severe Punishment."
As a Good Name of God, it was mentioned once in the Holy
Quran, in 41: 43.
115.
Dhu
Intiqam
(pronounced as
dhun tiqam):
The One with of Severe Revenge
ذُو انتِقَامٍ
"Dhu
Intiqam" means "The One Who Inflicts Severe Revenge." As a Good Name of God, it
was mentioned 4 times in the Holy Quran, in 3: 4, 11; 5:
95; and 14: 47.
116.
Dhu Al-Ma'aarij:
The One to Whom Belongs the Ascents
ذُو الْمَعَارِجِ
"Dhul
Ma'aarij" means "The One to Whom Belongs the Ascents."
This is a reference to God as Highest, where angels and
the Senior Angel, Jibril, ascend to Him through the
various heavens, thus the "Ascents."
This Good Name of Allah was
mentioned once in the Holy Quran, in 70: 3.
117.
Dhu Al-'Arsh (pronounced
as
dhul-'arsh):
The One to Whom Belongs the Throne
ذُو الْعَرْشِ
"Dhu
Al-'Arsh" means "The One to Whom Belongs the Throne,"
which is described in Verse of the Chair above. Creation
and possession of the Throne is a symobol of His
Ownership of His Kingdom.
This Good Name of Allah was mentioned twice in the Holy
Quran, in 40: 15 and 85: 15.
118.
Dhu
Al-Jalal Wa Al-Ikram (pronounced
as
Dhul-Jalali wal-Ikram):
The One to Whom Belongs the Majesty and Honory
ذُو الْجَلَالِ
وَالْإِكْرَامِ
"Dhul-Jalali wal-Ikram" means "The One to Whom Belongs
the Majesty and Honor.
This Good Name of Allah was mentioned twice in the Holy
Quran, in 55: 27 and 55: 78.
119.
Rafee'u Al-Darajat (pronounced
as rafee'ud-darajat):
The High in Ranks
رَفِيعُ الدَّرَجَاتِ
"Rafee'u Al-Darajat" means "The High in Ranks," The One
Who is High in Attributes and physical location above His
creations, including the Heavens and the Earth.
This Good Name of Allah was mentioned once in the Holy
Quran, in 40: 15.
120.
Laysa Kamithlihi Shay.un:
Nothing Is Like Him
لَيْسَ كَمِثْلِهِ شَيْءٌ
"Laysa Kamithlihi Shay.un" means "Nothing Is Like Him."
This is in answering those who claim that humans look like
God.
This Good Name of Allah was mentioned once in the
Holy Quran, in 42: 11.
121.
Al-Rab:
The Lord
الرَبُّ
"Al-Rab" means "The Lord," The One
Who is the Worshipped Master.
This Good Name of God was mentioned so many times in
the Holy Quran that its conjugated forms fill thirteen
pages of the Arabic index of the Holy Quran, without the
definite article (Al), as in
1: 1;
7: 54; 10: 3; 12: 100; 13: 2; 39: 75; and 40: 7.
122.
Rab Al-'Arsh
(pronounced as
rabul 'arsh):The
Lord of the Throne
رَبُّ الْعَرْشِ
"Rab Al-'Arsh" means "The Lord of the Throne."
The Throne was explained above in Verse of the Chair (Ayatul
Kursi).
This Good Name of God was mentioned five
times in the Holy Quran in 21: 22; 23: 86; 23: 116; 27: 26;
43: 82.
123. Rab Al-Samawat Wal Ardh
(pronounced as
rabus samawati wal ardh):
The Lord of the Heavens and the Earth
رَبُّ السَّمَاوَاتِ
وَالْأَرْضِ
"Rab Al-Samawat Wal Ardh"
means "The Lord of the Heavens and the Earth."
This Good Name of God was mentioned 12 times in
the Holy Quran, in
13: 16;
17: 102; 18: 14; 19: 65; 21: 56; 26: 24; 37: 5; 38:
66; 43: 82;
44: 7;
45: 36 and
78: 37.
124.
Rab Al-Samawat Wal Ardh
Wama Baynahuma
(pronounced
as
rabus samawati wal ardh
wama baynahuma):
The Lord of the Heavens, the
Earth, and What's in Between Them
رَّبُّ السَّمَاوَاتِ
وَالْأَرْضِ وَمَا بَيْنَهُمَا
"Rab Al-Samawat Wal Ardh Wama Baynahuma" means "The Lord
of the Heavens. the Earth, and What's in Between Them."
This Good Name of God was mentioned six times in the
Holy Quran, in
19: 65; 26: 24; 35: 5; 38: 66; 44: 7 and 78: 37.
125.
Rab Al-Mashariq
Wa Al-Magharib
(pronounced as
rabul mashariq wal magharib):
The Lord of the (Sun) Rises and the (Sun) Sets
رَبُّ الْمَشَارِقِ
وَالْمَغَارِبِ
"Rab Al-Mashariq Wal Magharib"
means "The Lord of the (Suns) Rises and the (Suns)
sets." This is a reference to the sun rise and the
sun set. Because it is used here in the plural form,
it can be interpreted as a reference to the rises
and sets of other suns, in other solar systems in
the Universe.
Ibn Katheer was the closest to this interpretation
referring to the rises and sets of "planets" (he did
not mention "suns") as we see them in the sky every
night.
Al-Qurtubi interpreted the plurality as the number
of rises and sets the Sun does every year, that is
the number of the days in a year (365 days), where
the Sun rises from a different position and sets in
a different position, day after day, all the year
around.
This Good Name of God was mentioned twice in the
Holy Quran, once as the "Lord of the Rises," in
37: 5 and another as the "Lord of the Rises and
the Sets," in 70: 40.
126.
Rab Al-Mashriqayn
Wa Rab Al-Maghribayn
(pronounced
as rabul mashariq wal
magharib):
The Lord of the Two (Sun) Rises and the Lord of the Two (Sun) Sets
رَبُّ الْمَشْرِقَيْنِ
وَرَبُّ الْمَغْرِبَيْنِ
"Rab Al-Mashriqayn Wa Rab Al-Maghribayn"
means "The Lord of the Two (Suns) Rises and the
Lord of the Two (Suns) sets."
This Good Name of God was Verse 17 of Surat Al-Ra'hman
(Chapter 55) of the Holy Quran.
Ibn Katheer interpreted the word "Two" as a
reference to the rises and sets of the Sun and the
Moon.
Al-Qurtubi interpreted the word "Two" as a reference
to the longest and the shortest days of the year.
Al-Tabari interpreted the word "Two" as those in the
Summer and the Winter, representing the two extreme
positions of rising and setting in a year.
127.
Rab Al-'Aalameen
(pronounced
as rabul 'aalameen):
The Lord of the Worlds
رَبُّ الْعَالَمِينَ
"Rab Al-'Aalameen" means "The Lord of the Worlds." The
"Worlds" means that Allah, praise to Him, is the Lord of
all Worlds of Heavens, Earth, and what is in between them,
as He described Himself in His Good Name Number 97, and
as Moussa (Moses), peace and blessings of God be upon
him, answered the Pharaoh in 26: 23-24.
The four renowned Islamic scholars interpreted the
"Worlds" as those of intelligent beings in the Heavens,
the Earth, and in between, such as humans, jinn, and
angels, who can understand the Message of God.
This Good Name of God was mentioned ninety-three
times in the Holy Quran, as in
1: 2; 2: 131; 5: 28.
***
***
Fifth, Attributes of
Allah,
(Concluded from
the Holy Quran and the Sunna)
Some authors have constructed
Attributes
for God
on the basis of verses in the Holy Quran, which
describe God's actions, capabilities, or attributes,
as adjectives or verbs.
However, these are not God's descriptions of
Himself directly, as He did in the case of the above
list of His Good Names in the Holy Quran.
The
following list of God's
Attributes have been found in some lists, which claim
them as
Good Names of God. However, this author describes
them as
Attributes
of God
because they are not directly mentioned in the Holy
Quran as Good Names of God. The interpretations,
translations, and verse citations are all the sole
responsibility of this author.
1.
"Al-Jaleel"
which means "The Majestic," an Attribute
of God concluded from His Good Name of
"Dhul-Jalali
wal-Ikram," which
means "The One to Whom Belongs the Majesty and
Generosity. That Good Name of Allah was mentioned twice
in the Holy Quran, in 55: 27 and 55: 78.
2.
"Al-'Hakam"
which means "The Judge,"
an Attribute of God concluded from His Good Name of "Al-'Hakeem,"
mentioned above as number 34.
3.
"Al-'Adl," which means "The
Just," an Attribute of God
concluded from several
verses in the Holy Quran commanding justice. In
Verse 16: 95, God describes Himself as "Commanding
Justice," and
in another Verse
(6: 115),
He describes His word as "Truthful
and Just."
4.
"Al-Ba'ith,"
which means "The Resurrector," an
Attribute of God concluded from His promise to "resurrect"
people for the Day of Judgment. This verb was mentioned
in several verses in the Holy Quran, such as 22: 7; 6:
36; and 64: 7.
5. "Al-Mu'hsee,"
which means "The Counter,"
an Attribute of God concluded from the
verb / a'hsa /, which
means "to count," mentioned in three verses in the Holy
Quran, in 19: 94; 58: 6; and 72: 28.
6. "Al-Wajid"
which means "The Finder,"
an Attribute of God concluded from the verb / wajada / ,
which means "to find," mentioned in one verse,
associated to God, in the Holy Quran, in 93: 6.
7.
"Al-Majid"
which means "The Glorious," an Attribute of
God concluded from the verb / majada /, "to glorify,"
which is the same root verb of the Good Name of God,
"Al-Majeed."
8. "Al-Muqsit"
which means "The Just in Judgment,"
an Attribute of God concluded from three verses in which
God describes Himself as "He loves those who are just in
judgment," in 5: 42; 49: 9; and 60: 8. In Verse 3: 18, a
verb is used to describe God's upholding of justice.
9. "Al-Mughni"
which means
"The Enricher,"
an Attribute of God concluded from verses in which God
is described as the One Who enriches, as in 4: 130; 9:
28; 24: 32; and 24: 33. This Attribute shares the same
root verb as the Good Name of God, "Al-Ghaniy."
10. "Al-Badi"
which means "The
First Creator,"
an Attribute of God concluded from
thirteen verses, in which verbs refer to God as He began
the creation and He is the One Who begins the creation
then He is capable to begin it again, as in 7: 29; 9:
13; and 10: 4.
11. "Al-Nafi'u"
(pronounce an-nafi'u), which means "The Beneficial,"
an Attribute of God concluded from several verses as in
48: 11; 22: 12; 10: 18; and 25: 55, in which God is
described as the One Who benefits or allows somebody to
benefit.
12. "Al-Dhur"
which means "The Harmer,"
an Attribute of God concluded from
several verses as in 48: 11; 22: 12; 10: 18; and 25: 55,
in which God is described as the One Who harms or allows
somebody to be harmed.
13.
"Al-Qabidh," which
means "The Gripper," Who will hold the
Earth in His Grip (39:
67), and Who opens and
closes His Grip with resources as He wills (2: 245).
14.
"Al-Basit,"
which means "The Expander or Enlarger of Sustenance
or Provision," according to His Will.
This Attribute of God is concluded from the verb, "yabsutu,"
mentioned in ten verses of the Holy Quran, as in 2: 245;
13; 26; and 17: 30.
15. "Al-Mani'u"
which means "The Shielder" or "The Preventer," an
Attribute of God concluded from two verses mentioned in the Holy Quran
(21: 43 and 59: 2), which state that nothing can
"shield" people or "prevent them from being harmed"
except God.
16. "Al-Rasheed" which means
"The Wise Guide,"
an Attribute of God concluded
from six verses in the Holy Quran, in which people are
told to seek guidance from God. These verses are 2: 186;
21: 51; 18: 10; 19: 24; 72: 10; and 18: 17.
17.
"Al-Rafi'u"
(pronounced as
ar-rafi'u),
which means "The
Exalter," or "The Elevator," The One Who raises
or lifts up the rank of whoever
He wills. This Attribute of God comes from the same root
verb of the Good Name of God,
"Rafee'u Al-Darajat."
Though it is not directly mentioned in the Holy
Quran, it is concluded from the description of God as
the One who raises, exalts, elevates, or lifts up the
rank of His Messengers (6: 83 for Ibrahim, 12: 76 for
Yousuf, 19: 57; 3: 55; 4: 158 for Jesus,
94: 4 for Muhammed, pbb upon them),
His Books (80: 14), and the believers (6: 165; 43: 32;
58: 11).
It is also concluded from the description of God as
the One Who lifted up the heavens (13: 2; 79: 28; 55: 7;
88: 28; 52: 5), the Sinai Tour
Mountain (2: 63; 2: 93; 4: 154), and His houses of
worship (24: 36).
18.
"Al-Mu'iz"
which means "The Honorer," The One Who
gives honor or esteem to
whoever He wills. This Attribute of God
is concluded from six verses in the Holy Quran about Him
as having "All Honor," in 4: 139; 10: 65; 35: 10; 37:
180; 63: 8; and 38: 82.
19.
"Al-Mudhil"
which means "The Dishonorer," or "The Humiliator,"
of whoever He
wills. This Attribute of
God is concluded from some verses in the Holy Quran
about Him as does not need saints or patrons to protect
Him from humiliation, as nonbelievers falsely claimed
(17: 111) and about humiliated nonbelievers in the Day
of Judgment (58: 20; 68: 43; 70: 44).
20.
Al-Mumeet
which means "The One Who causes the death of every
living being." This Attribute of God is concluded from
fourteen verses expressing it in the present tense, such
as in 2: 28; 2: 258; and 3: 156, and four verses
expressing it in the past tense, in 2: 259; 53: 44; 80:
21; and 40: 11.
21.
" Al-Muqaddim,"
means "The Warner in Advance," The One Who has
warned people in advance through His Messengers to be
good in this life in order to get His reward and avoid
His punishment in the Hereafter. This Attribute of God
was mentioned once in the form of a verb in the past
tense in 50: 28.
22.
"Al-Mu.akh-khir,"
means "The Delayer," The One
Who puts the disobedient and non-believers last in
the line of His mercy. This Attribute of God
was mentioned as a verb in the present tense, once
in 14: 42 in reference to delaying the punishment of the
non-believers until the Day of Judgment and six times in
14: 10;
16: 61; 35: 45; 63: 11; and 71: 4 (twice) in reference
to delaying death until a specific time for each person.
23.
"Al-Mubdi'
" means "The Originator of
Creation," an Attribute of God concluded from 11 verses
in the Holy Quran, in which it was mentioned 12 times in
present and past tense forms, in
7: 29; 10: 4; 10: 34 (twice); 21: 104; 27: 64; 29: 19;
29: 20; 30: 11; 30: 27; 32: 7; and 85: 13..
24.
"Al-Mu'eed"
means "The Repeater of Creation," The One Who
repeats His creation by bringing back His creatures from
the dead for judgment.
This
Attribute of God is concluded from
12 verb forms in 11 verses, in 7: 29; 10: 4; 10: 34
(twice); 17: 51; 20: 29; 21: 104; 27: 64; 29: 19; 30:
11; 30: 27; and 85: 13.
25. "Al-Munshi'
" means "The Establisher," an Attribute of God
concluded from Verses 36:79 in reference to His
establishment of the second life. It is also concluded
from about 24 other verses in different verb and noun
forms, as in 6: 6, 98, 133; 11:61; 13: 12; 23:14, 31,
42; 53:32; 56: 61, 72.
56:72; and 67:23.
Two Attributes,
used by other authors, but have not been found by this author as
related to words describing God in the Holy Quran.
1.
"Al-Saboor,"
which means "The Patient."
This Attribute is concluded from
many verses in the Holy Quran, in which patience is
mentioned as a characteristic of the Messengers of God
(as in 6: 34 and 46: 35) and the believers (as in 13: 22
and 16: 42).
However, this author has not found that this
attribute is related to God, according to the Holy
Quran.
2.
"Al-Khafidh,"
which means "The Debaser," The One Who lowers
whoever He wills. This Attribute is concluded from a
verb mentioned twice in the Holy Quran (15: 88 and 26:
215), which commands "lowering one's wing" to parents
and to believers, meaning to be kind to them. In a third
verse (56: 3). The Day of Judgment is also mentioned as
the Day in which people are either "lowered" or "lifted
up," according to their deeds. However, this author has
not found that this attribute is related to God,
according to the Holy Quran.
***
***
Sixth, Table 1 containing the
full list of the 127 Good Names of Allah, found in the Holy
Quran, by this author
Table 1 (Arabic)
The Full List of 127 Good Names of Allah in Arabic, as
Mentioned in the Holy Quran
مَالِكُ الْمُلْكِ
|
مَالِكُ
|
الْمَلِكُ
|
أَرْحَمُ الرَّاحِمِينَ
|
الرَّحِيمُ
|
الرَّحْمَـٰنُ
|
لَا ِلَـٰهَ إِلَّا هُوَ
|
إِلَـٰهُ النَاسِ
|
ألإِلَـٰهُ
|
اللهُ
|
أَحْسَنُ الْخَالِقِينَ
|
الْخَالِقُ
|
الْمُتَكَبِّرُ
|
الْجَبَّارُ
|
الْعَزِيزُ
|
الْمُهَيْمِنُ
|
الْمُؤْمِنُ
|
السَّلَامُ
|
الْقُدُّوسُ
|
مَالِكُ يَوْمِ الدِّينِ
|
الْقَاهِرُ
|
الْقَهَّارُ
|
خَيْرُ الْغَافِرِينَ
|
وَاسِعُ الْمَغْفِرَةِ
|
أَهْلُ الْمَغْفِرَةِ
|
الغَافِرُ
|
الْغَفُورُ
|
الْغَفَّارُ
|
الْمُصَوِّرُ
|
الْبَارِئُ
|
السَّمِيعُ
|
عَلَّامُ الْغُيُوبِ
|
عَالِمُ الْغَيْبِ وَالشَّهَادَةِ
|
عَالِمُ الْغَيْبِ
|
الْعَلِيمُ
|
خَيْرُ الْفَاتِحِينَ
|
الْفَتَّاحُ
|
خَيْرُ الرَّازِقِينَ
|
الرَّزَّاقُ
|
الْوَهَّابُ
|
الشَاكِرُ
|
الشَكُورُ
|
الْعَظِيمُ
|
الْحَلِيمُ
|
الْخَبِيرُ
|
اللَّطِيفُ
|
أَحْكَمُ الْحَاكِمِينَ
|
خَيْرُ الْحَاكِمِينَ
|
الْحَكِيمُ
|
الْبَصِيرُ
|
الرَّقِيبُ
|
الْكَرِيمُ
|
سَرِيعُ الْحِسَابِ
|
أَسْرَعُ الْحَاسِبِينَ
|
الحَسِيبُ
|
المُّقِيتُ
|
الحَفِيظُ
|
الحَافِظُ
|
الْكَبِيرُ
|
الْعَلِيُّ
|
الْقَوِيُّ
|
الْوَكِيلُ
|
الْحَقُّ
|
الشَهِيدُ
|
الْمَجِيدُ
|
الْوَدُودُ
|
الوَاسِعُ
|
نِعْمَ الْمُجِيبُونَ
|
المُّجِيبُ
|
القَرِيبُ
|
ٱلصَّمَدُ
|
أَلأحَدُ
|
الْوَاحِدُ
|
الْقَيُّومُ
|
الْحَيُّ
|
المُحْيِي
|
الْحَمِيدُ
|
الْوَلِيُّ
|
المَوْلَى
|
الْمَتِينُ
|
الْبَرُّ
|
الْمُتَعَالِ
|
الْبَاطِنُ
|
الظَّاهِرُ
|
الْآخِرُ
|
الْأَوَّلُ
|
نِعْمَ الْقَادِرُونَ
|
القَدِيرُ
|
المُّقْتَدِرُ
|
الْقَادِرُ
|
الْوَارِثُ
|
البَدِيعُ
|
الهَادِيُ
|
النُورُ
|
الْغَنِيُّ
|
الجَامِعُ
|
الرَءُوفُ
|
العَفُوّ
|
المُنتَقِمُ
|
التَّوَّابُ
|
ذُو الْفَضْلِ
|
شَدِيدُ الْعِقَابِ
|
شَدِيدُ الْعَذَابِ
|
شَدِيدُ الْمِحَالِ
|
أَهْلُ الْمَغْفِرَةِ
|
أَهْلُ التَّقْوَىٰ
|
الأَبْقَىٰ
|
الخَيْرُ
|
الفَاطِرُ
|
خَيْرُ الْوَارِثِينَ
|
لَيْسَ كَمِثْلِهِ شَيْءٌ
|
رَفِيعُ الدَّرَجَاتِ
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ذُو الْجَلَالِ وَالْإِكْرَامِ
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ذُو الْعَرْشِ
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ذُو الْمَعَارِجِ
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ذُو انتِقَامٍ
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ذُو عِقَابٍ أَلِيمٍ
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ذُو الْقُوَّةِ
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ذُو المَغْفِرَةٍ
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ذُو الرَّحْمَةِ
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رَبُّ الْعَالَمِينَ
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رَبُّ الْمَشْرِقَيْنِ وَرَبُّ
الْمَغْرِبَيْنِ
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رَبُّ الْمَشَارِقِ وَالْمَغَارِبِ
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رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ
وَمَا بَيْنَهُمَا
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رَبُّ السَّمَاوَاتِ وَالْأَرْضِ
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رَبُّ الْعَرْشِ
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الرَبُّ
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The following is the English translation
of the above Arabic list of the 127 Good Names
of Allah, identified by this author directly
from the Holy Quran.
All of them start with the definite
article "The," which is not included in the
table only for space purposes.
Table 1 (English)
The Longer List of 127 Good Names of Allah, as
Mentioned in the Holy Quran, Translated
into English
Allah God |
The God |
God of the People |
No Other God But He |
Beneficent |
Merciful |
Most Merciful |
King |
Eternal Owner |
Owner of the Dominion |
Owner of the Day of Judgment |
Holy |
Peace |
Believer in His Godhood |
Dominant |
Rare in His Might
|
Compeller |
Majestically Proud |
Creator |
Best of Creators |
Maker, Curer |
Fashioner, Shaper |
Constant Forgiver
|
Inherently Forgiver |
Forgiver |
Source of Forgiveness
|
Vast in Forgiveness
|
Best of Forgivers
|
Constant Subduer
|
Subduer |
Bestower |
Sustainer |
Best of Sustainers |
Judge |
Best of Judges |
Knowledge-able |
Knower of the Unseen |
Knower of the Unseen and Seen |
Knower of the Unknowns |
Hearer |
Seer |
Wise Judge |
Best of Judges |
Wisest Judge |
Gentle to His Creations |
Expert |
Forbearer |
Great |
Inherently Thankful |
Thankful |
Most High |
Inherently Great |
Preserver |
Keen Preserver |
Source of Sustenance |
Reckoner |
Fastest of Calculators |
Fast in Reckoning |
Generous |
Watchful |
Nearby |
Responder |
Best of Responders |
Vast |
Loving |
Glorious
|
Witness |
Truth |
Patron |
Powerful |
Strong |
Guardian |
Supporter |
Praised |
Giver of Life |
Eternally Living |
Sustainer of the Universe |
One |
Uniquely One |
Ultimate Provider |
Able
|
Capable |
Inherently Capable |
Best of the Capable |
First |
Last |
Manifest |
Latent |
Higher |
Source of Goodness |
Acceptor of Repentance
|
Avenger |
Pardoner |
Extremely Merciful |
Gatherer |
Rich |
Light |
Guide |
Creative |
Inheritor |
Best of Inheritors |
Originator |
Everlasting |
Good |
Best of Supporters |
Source of Righteous-ness |
Utmost in Power |
Severe in Punish-ment |
Severe in Penalty |
One With Great Bounty |
Source of Mercy |
Full of Forgive-ness |
One with Power |
One with Severe Punish-ment |
One with Severe Revenge |
One with Ascents |
One with the Throne |
One with Majesty and Honor |
High in Ranks |
Nothing is Like Him |
Lord |
Lord of the Throne |
Lord of Heavens and Earth |
Lord of Heavens, Earth, and in
Between |
Lord of the Sun Rises and Sun Sets |
Lord of the Two Sun Rises and Two Sun Sets |
Lord of the Worlds |
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