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Names of Allâh (SWT)
Al-A'raf
[180] The most beautiful names belong to Allah: so call on Him by them; but shun such men as use profanity in His names: for what they do, they will soon be requited.
Al-Israa
[110] Say: "Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speak thy prayer aloud, nor speak it in a low tone, but seek a middle course between."
Ta-Ha
[8] Allah! there is no god but He! To Him belong the Most Beautiful Names.
Al-Hashr
[24] He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory; and He is the Exalted in Might, the Wise.
Fussilat
[53]" We shall show them Our Signs upon the horizons and within themselves until it is clear to them that it is the Real (the Truth)"
Allah Self-disclosed through the manifestation of the Most Beautiful Names of which one Hadith relates the following Ninety-Nine Names of Allâh:
Abu Hurairah, may Allah be pleased with him, reported:
Allah's Messenger (may peace be upon him) said: There are ninety-nine names of Allah; he who commits them to memory will be admitted to Paradise. Verily, Allah is Witr (He is one, and it is an odd number) and He loves odd number.
Hadith number in Sahih Muslim: 4835
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Allâh
"He is Allah; there is no Allah but He...." (59:22)
Allah is unique in terms of true Being. No other being can be said to exist `of itself'. In fact, "Everything perishes except His Presence (Face)" (28:88). It is probable that the name Allâh occurs to indicate the Absolute in the same way that proper nouns denote particular things. Everything that can be said, however, in respect of the origin of the word is from the human point of view, that is, relative and arbitrary.
As Allah breathed His Spirit on the human form it can aspire to actualize Allah's Qualities but the possibility of this occurring is limited and relative to our own natural disposition--which Allah gave us--and the extent of our directing our motivations and perceptions towards this goal. However, gaining knowledge of Allah's Most Beautiful Names and assuming them as noble or praiseworthy character traits whatever possible makes us in no way comparable to Allah's likeness. The Qur'an clearly states, "Naught is as His likeness" (16:74) nor should one consider that sharing in every quality means a likeness. Likeness is defined as sharing in a specific thing and in essence. A horse and a human being may both be swift but their likeness ends here.
The meaning of the name is so specific that it is inconceivable that there could be any sharing of the Name whether it be metaphorically or literally. In view of this, the rest of the Names are described as being the Names of Allâh and are defined in relation to Allâh. One may say that the Patient, the Compeller, and the Sovereign are among the Names of Allâh but one cannot say that Allâh is one of the Names of the Patient, the Compeller, the Sovereign. This is because the Name Allâh, is more indicative of the true nature of the meaning of divinity and is, therefore, more specific. As a result, one dispenses with trying to define it by something else whereas the other Names are defined in relationship to the Name Allâh. As the Qur'an says, "Do you know of any other that can be named with His Name?" (19:65)
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1. Al-Rahmân: The Merciful
"In the Name of Allah, the Merciful (Al-Rahmân), the Compassionate (Al-Rahîm)...." (1:1)
The Merciful and the Compassionate are qualities derived from rahamâ (mercy). The concept of mercy requires that there be an object of mercy, someone or something in need. The needs of the needy are satisfied through the Merciful without any intention, choosing, willing, or asking by the needy one. The mercy of the Merciful is perfect in the sense that Allah not only wills the satisfaction of the needs of the needy, which shows concern, but actually satisfies them. The Merciful is all-inclusive in that mercy is extended to the worthy and the unworthy alike and includes all their needs. There is a Hadith where the Messenger says, "Allah Most High has one hundred portions of mercy. He has given only one portion to the universe and that Allah has divided among all of creation." The feeling of mercy and compassion that Allah's creatures feel for each other is from this. The other ninety-nine portions are reserved for the Day of Judgment when Allah will bestow it upon the believers. The Qur'an says, "My mercy embraces everything" (7:156). A distinction should be made between the meanings of the two qualities of the Merciful and the Compassionate. The basic meaning to be understood from the Merciful is a kind of mercy which is beyond the reach of human potential and provides the needs for the nafs or soul for all creatures in this world regardless of their worthiness. The Compassionate, on the other hand, is the quality that Allah manifests to the believers, "He is compassionate to the believers" (33:43). Allah shows compassion towards those who use their free will to choose His way in order to be saved in the Hereafter. This is why it is said Allah is compassionate towards His believers.
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2. Al-Rahîm: The Compassionate
"In the Name of Allah, the Merciful (Al-Rahmân), the Compassionate (Al-Rahîm)...." (1:1)
The Merciful and the Compassionate are qualities derived from rahamâ (mercy). The concept of mercy requires that there be an object of mercy, someone or something in need. The needs of the needy are satisfied through the Merciful without any intention, choosing, willing, or asking by the needy one. The mercy of the Merciful is perfect in the sense that Allah not only wills the satisfaction of the needs of the needy, which shows concern, but actually satisfies them. The Merciful is all-inclusive in that mercy is extended to the worthy and the unworthy alike and includes all their needs. There is a Hadith where the Messenger says, "Allah Most High has one hundred portions of mercy. He has given only one portion to the universe and that Allah has divided among all of creation." The feeling of mercy and compassion that Allah's creatures feel for each other is from this. The other ninety-nine portions are reserved for the Day of Judgment when Allah will bestow it upon the believers. The Qur'an says, "My mercy embraces everything" (7:156). A distinction should be made between the meanings of the two qualities of the Merciful and the Compassionate. The basic meaning to be understood from the Merciful is a kind of mercy which is beyond the reach of human potential and provides the needs for the nafs or soul for all creatures in this world regardless of their worthiness. The Compassionate, on the other hand, is the quality that Allah manifests to the believers, "He is compassionate to the believers" (33:43). Allah shows compassion towards those who use their free will to choose His way in order to be saved in the Hereafter. This is why it is said Allah is compassionate towards His believers.
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3. Al-Malik: The Sovereign
"So high exalted be Allah, the Sovereign (Al-Malik)..." (20:114).
The Sovereign is the quality of being independent of all existing things while everything in existence is dependent upon it. Nothing can exist without Allah whether it be in respect of essence, qualities, existence, or continued being (baqâ'). Each and every thing derives its being from Allah or from something which is derived from Allah. Everything other than Allah is subject to Allah in respect to both its qualities and essence. But Allah has no need for anything. Allah, indeed, is the Sovereign in the absolute sense. In the sense of incomparability, Allah is absolutely independent of us. As an active quality, everything else is dependent upon Allah. Allah's kingdom consists of all possible things, including human beings. "To Him belongs the kingdom of the heavens and the earth" (2:107). The Messenger said, "Allah is the Lord and Sovereign of everything."
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4. Al-Quddûs: The Holy
"All that is in the heavens and the earth magnifies Allah, the Sovereign, the Holy (Al-Quddûs)" (62:1).
The Holy is Allah's quality of being above every description of which human perception can perceive. It is beyond what the imagination can grasp. Even the innermost consciousness cannot pervade and thereby have an understanding of the Holy, the noble character trait manifested by Prophet Jesus to raise the dead to life. It is a quality unique unto Allah alone for it is to be without blemish, shortcoming, or weakness.
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5. Al-Salâm: The Flawless
"...the Flawless (Al-Salâm )..." (59:23)
The Flawless is Allah's quality of lacking all imperfection or any trace of deficiency. There is no perfect, unimpaired state of being in existence except that which is ascribed to and emanates from Allah. The actions of the Flawless are free from absolute negative or base actions. Absolute evil is evil desired for its own sake and not for a greater good resulting from it. There is no natural evil in existence which has this description. The Flawless persists unfaltering, uninterrupted until eternity. In terms of as active quality, Al-Salâm is the giver of peace and salvation at the beginning of the creation and at the time of the resurrection. Pronouncing the blessing of peace, 'Al-Salâm alaykum' upon His creatures is also a manifestation of Al-Salâm.
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6. Al-Mu'min: The Giver of Faith
"...the Giver of Faith (Al-Mu'min)..." (59:23).
The Giver of Faith is Allah's quality of giving safety and security. It blocks the avenues leading to fear of anything other than Allah. Only when there is fear of anything but Allah does the concept of safety become important. Otherwise, those who seek refuge in the Giver of Faith from fear of anything other than Allah are safe and secure. Safety and security in the absolute sense are inconceivable unless they be derived from Allah.
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7. Al-Muhaymin: The Guardian
"...the Guardian (al-Muhaymin)..." (59:23).
The meaning of the Guardian in respect of Allah is that Allah brings about the evolution and growth of Allah's creation. The Guardian brings these about through knowledge, control, and protection. No one combines these qualities in an absolute and perfect sense other than Allah.
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