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Names of God in Islam (Arabic: أَسْمَاءُ ٱللَّٰهِ ٱلْحُسْنَىٰ, romanized: ʾasmāʾu llāhi l-ḥusnā, lit. 'Allah's Beautiful Names') are 99 names that each contain Attributes of God in Islam,[1][2][3][4][5][6] which are implied by the respective names.[7]

These names usually denote his praise, gratitude, commendation, glorification, magnification, perfect attributes, majestic qualities, and acts of wisdom, mercy, benefit, and justice from Allah, as believed by Muslims. These names are commonly called upon by Muslims during prayers, supplications, and remembrance, as they hold significant spiritual and theological importance, serving as a means for Muslims to connect with God. Each name reflects a specific attribute of Allah and serves as a means for believers to understand and relate to the Divine.

Some names are known from either the Qur’an or the hadith, while others can be found in both sources, although most are found in the Qur’an.[8] Additionally, Muslims also believe that there are more names of God besides those found in the Qur'an and hadith, and that God has kept knowledge of these names hidden with himself, and no one else knows them completely and fully except him.

List of names

[edit]

The Quran refers to God's Most Beautiful Names (al-ʾasmāʾ al-ḥusná) in several Surahs.[9] According to Islamic belief, the names of God must be established by evidence and direct reference in the Qur'an and hadiths (the concept of tawqif). Thus, it is impermissible (haram) for Muslims to give Allah names except with what has been mentioned in the Qur'an or in authentic Hadiths, according to Sheikh Abd al-Muhsin al-Abbad, Muhammad ibn al-Uthaymin, and others, are as following Hadith:

الخافضُ، المعزُّ، المذِل، العَدْلُ، الجَلِيلُ، البَاعِثُ، المُحْصِي، المُبْدِئُ، المُعِيدُ، المُمِيتُ، الوَاجِدُ، المَاجِدُ، الوَالِي، المُقْسِط، المُغْنِي، المَانِعُ، الضَّارُّ، النَّافِعُ، البَاقِي، الرَّشِيدُ، الصَّبُور.

[citation needed]

According to Sahih al-Bukhari Hadith:[10]

Abu Hurairah reported that God has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Paradise; and God is witr (one) and loves 'the witr' (i.e., odd numbers).

— Sahih Bukhari, Vol. 8, Book 75, Hadith 419

According to Sahih Muslim Hadith:[11]

Allah's Messenger (ﷺ) said, "God has ninety-nine Names, one-hundred less one; and he who memorized them all by heart will enter Paradise." To count something means to know it by heart.

— Sahih Bukhari, Vol. 9, Book 93, Hadith 489

Gerhard Böwering refers to Surah 17 (17:110) as the locus classicus to which explicit lists of 99 names used to be attached in tafsir. A cluster of more than a dozen Divine epithets which are included in such lists is found in Surah 59.[12]

Different sources give different lists of the 99 names. The following list is based on the one found in the Jamiʿ at-Tirmidhi (9th century), which is the most commonly known.[citation needed] Other hadiths, such as those of al-Bukhari, Sahih Muslim, Ibn Majah, al-Hakim al-Tirmidhi or Ibn ʿAsākir, have variant lists. All attribute the original compilation of the list of names to Abu Hurairah.[citation needed] Various early Muslim exegetes, including Jaʿfar al-Sadiq, Sufyan ibn `Uyaynah, Ibn Hazm, al-Qurtubi, Ibn Hajar al-Asqalani, have given their own versions of lists of 99 names.

Pronunciation Classical Arabic

(Quranic/ classical written forms)[13]

Romanization Translation Reference

1ⓘ		 اَلرَّحْمَـٰنِ ar-Raḥmān The Most Merciful (in major affairs)/[14] The Beneficent/ All-Compassionate/ Most Gracious/ Quran: Beginning of every Surah (chapter) except one, and numerous other places. The first Ayah (verse) of Surah ar-Raḥman (Surah 55) consists only of this name.
2ⓘ اَلرَّحِيْمُ ar-Raḥīm The Most Merciful/ Ever-Merciful/ Merciful/ Most Clement (in specific or detailed affairs).[14] Quran: Beginning of every Surah except one, and numerous other places.
3ⓘ اَلْمَلِكُ al-Malik The King/ Lord/ Sovereign/ Dominion/ Master/Possessor of the Throne of God.[15]

[also means "the God/ Lord, the One and Only", "Possessor of Supreme Power or Authority"]

[Quran 59:23]
4ⓘ اَلْقُدُّوسُ al-Quddūs The Holy/ All-Holy/ All-Pure/ Sacred/ All-Sacred [Quran 62:1]
5ⓘ ٱلسَّلَامُ as-Salām The Giver of Peace/ Peace/ All-Calm/ Ever-Tranquil [Quran 59:23]
6ⓘ ٱلْمُؤْمِنُ al-Muʾmin The Granter of Security/ the Giver/ Faith/ Supreme Believer (of Belief)/ Giver of Belief/ All-Assurer [Quran 59:23]
7ⓘ ٱلْمُهَيْمِنُ al-Muhaymin The Controller/ Absolute Authority Over All/ Guardian Over All/ Absolute Master/ Eternal Dominating [Quran 59:23]
8ⓘ ٱلْعَزِيزُ al-ʿAzīz The Exalted in Might and Power/ Exalted/ Powerful/ Almighty/ Mighty [Quran 3:6], [Quran 4:158],[Quran 9:40], [Quran 48:7], [Quran 59:23]
9ⓘ ٱلْجَبَّارُ al-Jabbār The Omnipotent/ Supreme Power/ Possessor of Having All Power/ Strong [Quran 59:23]
10ⓘ ٱلْمُتَكَبِّرُ al-Mutakabbir The Possessor of Greatness/ Supreme/ Justly Proud [Quran 59:23]
11ⓘ ٱلْخَالِقُ al-Khāliq The Creator/ Creator of the Universe/ Maker/ True Originator/ Absolute Author [Quran 6:102], [Quran 13:16], [Quran 36:81], [Quran 40:62], [Quran 59:24]
12ⓘ ٱلْبَارِئُ al-Bāriʾ The Initiator/ Evolver/ Eternal Spirit Worshipped By All, Have Absolute Power Over All Matters, Nature and Events [Quran 59:24]
13ⓘ ٱلْمُصَوِّرُ al-Muṣawwir The Fashioner/ Shaper/ Designer/ Artist [Quran 59:24]
14ⓘ ٱلْغَفَّارُ al-Ghaffār The Repeatedly Forgiving/ Absolute Forgiver/ Pardoner/ Condoner

[He Who is Ready to Pardon and Forgive]

[Quran 38:66], [Quran 39:5], [Quran 40:42], [Quran 71:10]
15ⓘ ٱلْقَهَّارُ al-Qahhār The Subduer/ Overcomer/ Conqueror/ Absolute Vanquisher

[Possessor of Who Subdues Evil and Oppression]

12:39, 13:16, 14:48, 38:65, 39:4, 40:16
16ⓘ ٱلْوَهَّابُ al-Wahhāb The Absolute Bestower/ Giver/ Grantor/ Great Donor 38:9, 38:35
17ⓘ ٱلرَّزَّاقُ ar-Razzāq The Provider/ Sustainer/ Bestower of Sustenance/ All-Provider 51:58
18ⓘ ٱلْفَتَّاحُ al-Fattāḥ The Opener/ Opener of the Gates of Profits/ Reliever/ The Victory Giver 34:26
19ⓘ ٱلْعَلِيمُ al-ʿAlīm The Knowing/ All-Knower/ Omniscient/ All-Knowledgeable/ Possessor of Knowing Much of Ever Thing/ All-Knowing 2:158, 3:92, 4:35, 24:41, 33:40
20ⓘ ٱلْقَابِضُ al-Qābiḍ The Restrainer/ Withholder/ Straightener/ Absolute Seizer 2:245
21ⓘ ٱلْبَاسِطُ al-Bāsiṭ The Extender/ Expander/ Generous Provider 2:245
22ⓘ ٱلْخَافِضُ al-Khāfiḍ The Abaser/ Humiliator/ Downgrader [Possessor of Giving Comfort, Free from Pain Anxiety or Troubles] 56:3; al-Kafʿamī (1992:38)
23ⓘ ٱلرَّافِعُ ar-Rāfiʿ The Exalter/ Upgrader [of Ranks] 58:11, 6:83
24ⓘ ٱلْمُعِزُّ al-Muʿizz The Giver of Honor/ Bestower of Honor/ Empowerer 3:26
25ⓘ ٱلْمُذِلُّ al-Muḏill The Giver of Dishonor/ the Giver of Disgrace 3:26
26ⓘ ٱلسَّمِيعُ as-Samīʿ The Hearing/ All-Hearing/ Hearer of Invocation 2:127, 2:256, 8:17, 49:1
27ⓘ ٱلْبَصِيرُ al-Baṣīr The All-Seeing/ All-Seer/ Ever-Clairvoyant/ Clear-Sighted/ Clear-Seeing 4:58, 17:1, 42:11, 42:27
28ⓘ ٱلْحَكَمُ al-Ḥakam The Judge/ Arbitrator/ Arbiter/ All-Decree/ Possessor of Authority of Decisions and Judgment 22:69
29ⓘ ٱلْعَدْلُ al-ʿAdl The Just/ Authorized and Straightforward Judge of Dealing Justly Not Quranic, see al-Kafʿamī (1992:40)
30ⓘ ٱللَّطِيفُ al-Laṭīf The Gentle/ Benignant/ Subtly Kind/ All-Subtle 22:63, 31:16, 33:34
31ⓘ ٱلْخَبِيرُ al-Khabīr The All-Aware/ Well-Acquainted/ Ever-Adept 6:18, 17:30, 49:13, 59:18
32ⓘ ٱلْحَلِيمُ al-Ḥalīm The Forbearing/ Indulgent/ Oft Forbearing/ All-Enduring 2:235, 17:44, 22:59, 35:41
33ⓘ ٱلْعَظِيمُ al-ʿAẓīm The Most Great/ Ever-Magnificent/ Most Supreme/ Exalted/ Absolute Dignified 2:255, 42:4, 56:96
34ⓘ ٱلْغَفُورُ al-Ghafūr The Ever-Forgiving/ Oft-Forgiving 2:173, 8:69, 16:110, 41:32
35ⓘ ٱلشَّكُورُ ash-Shakūr The Grateful/ Appreciative/ Multiplier of Rewards 35:30, 35:34, 42:23, 64:17
36ⓘ ٱلْعَلِيُّ al-ʿAliyy The Sublime/ Ever-Exalted/ Supreme/ Most High/ Most Lofty 4:34, 31:30, 42:4, 42:51 34:23
37ⓘ ٱلْكَبِيرُ al-Kabīr The Great/ Ever-Great/ Grand/ Most Great/ Greatly Abundant of Extent, Capacity and Importance 13:9, 22:62, 31:30, 34:23
38ⓘ ٱلْحَفِيظُ al-Ḥafīz The Preserver/ Ever-Preserving/ All-Watching/ Protector/ Guardian/ Oft-Conservator 11:57, 34:21, 42:6
39ⓘ ٱلْمُقِيتُ al-Muqīt The Nourisher/ Feeder 4:85
40ⓘ ٱلْحَسِيبُ al-Ḥasīb The Bringer of Judgment/ Ever-Reckoner [the One Who Takes Account of All Matters] 4:6, 4:86, 33:39
41ⓘ ٱلْجَلِيلُ al-Jalīl The Majestic/ Exalted/ Oft-Important/ Splendid 55:27, 7:143
42ⓘ ٱلْكَرِيمُ al-Karīm The Noble/ Bountiful/ Generous/ Precious/ Honored/ Benefactor 27:40, 82:6
43ⓘ ٱلرَّقِيبُ ar-Raqīb The Watchful/ Observer/ Ever-Watchful/ Watcher 4:1, 5:117
44ⓘ ٱلْمُجِيبُ al-Mujīb The Responsive/ Answerer/ Supreme Answerer/ Accepter of Invocation 11:61
45ⓘ ٱلْوَاسِعُ al-Wāsiʿ The Vast/ All-Embracing/ Omnipresent/ Boundless/ All-Encompassing 2:268, 3:73, 5:54
46ⓘ ٱلْحَكِيمُ al-Ḥakīm The Wise/ Ever-Wise/ Endowed with Sound Judgment 31:27, 46:2, 57:1, 66:2
47ⓘ ٱلْوَدُودُ al-Wadūd The Affectionate/ Ever-Affectionate/ Loving One/ Loving/ the Lover/ the One Who Tenders and Warm Hearts 11:90, 85:14
48ⓘ ٱلْمَجِيدُ al-Majīd The All-Glorious/ Majestic/ Ever-Illustrious

[Oft-Brilliant in Dignity, Achievements or Actions]

11:73
49ⓘ ٱلْبَاعِثُ al-Bāʿiṯ The Resurrector/ Awakener/ Arouser/ Dispatcher 22:7
50ⓘ ٱلشَّهِيدُ ash-Shahīd The Witness/ Testifier/ Ever-Witnessing 4:166, 22:17, 41:53, 48:28
51ⓘ ٱلْحَقُّ al-Ḥaqq The Truth/ Reality/ the Only One Certainly Sound and Genuine in Truth 6:62, 22:6, 23:116, 24:25
52ⓘ ٱلْوَكِيلُ al-Wakīl The Trustee, The Dependable, The Advocate 3:173, 4:171, 28:28, 73:9
53ⓘ ٱلْقَوِيُّ al-Qawiyy The Strong 22:40, 22:74, 42:19, 57:25
54ⓘ ٱلْمَتِينُ al-Matīn The Firm, The Steadfast 51:58
55ⓘ ٱلْوَلِيُّ al-Waliyy The Friend, Helper 4:45, 7:196, 42:28, 45:19
56ⓘ ٱلْحَمِيدُ al-Ḥamīd The All Praiseworthy 14:8, 31:12, 31:26, 41:42
57ⓘ ٱلْمُحْصِىُ al-Muḥsīy The Accounter, The Numberer of All 72:28, 78:29
58ⓘ ٱلْمُبْدِئُ al-Mubdiʾ The Originator, The Producer, The Initiator 10:34, 27:64, 29:19, 85:13
59ⓘ ٱلْمُعِيدُ al-Muʿīd The Restorer, The Reinstater Who Brings Back All 10:34, 27:64, 29:19, 85:13
60ⓘ ٱلْمُحْيِي al-Muḥyī The Giver of Life 7:158, 15:23, 30:50, 57:2
61ⓘ ٱلْمُمِيتُ al-Mumīt The Bringer of Death 3:156, 7:158, 15:23, 57:2
62ⓘ ٱلْحَىُّ al-Ḥayy The Living 2:255, 3:2, 20:111, 25:58, 40:65
63ⓘ ٱلْقَيُّومُ al-Qayyūm The Subsisting, The Independent 2:255, 3:2, 20:111
64ⓘ ٱلْوَاجِدُ al-Wājid The Perceiver, The Finder, The Unfailing 38:44
65ⓘ ٱلْمَاجِدُ al-Mājid The Illustrious, The Magnificent, The Glorious 85:15, 11:73; al-Kafʿamī (1992:48)
66ⓘ ٱلْوَاحِدُ al-Wāḥid The Unique, The Single 13:16, 14:48, 38:65, 39:4
67ⓘ ٱلْأَحَدُ al-ʾAḥad The One, The Indivisible 112:1
68ⓘ ٱلصَّمَدُ aṣ-Ṣamad The Eternal, The Absolute, The Self-Sufficient 112:2
69ⓘ ٱلْقَادِرُ al-Qādir The All-Powerful, He Who is able to do Everything 6:65, 46:33, 75:40
70ⓘ ٱلْمُقْتَدِرُ al-Muqtadir The Determiner, The Dominant 18:45, 54:42, 6:65
71ⓘ ٱلْمُقَدِّمُ al-Muqaddim The Expediter, He Who Brings Forward 16:61
72ⓘ ٱلْمُؤَخِّرُ al-Muʾakhkhir The Delayer, He Who Puts Far Away 71:4
73ⓘ ٱلْأَوَّلُ al-ʾAwwal The First, The Beginning-less 57:3
74ⓘ اَلْآخِرُ al-ʾÃkhir The Last, The Endless 57:3
75ⓘ ٱلظَّاهِرُ aẓ-Ẓāhir The Manifest, The Evident, The Outer 57:3
76ⓘ ٱلْبَاطِنُ al-Bāṭin The Hidden, The Unmanifest, The Inner 57:3
77ⓘ ٱلْوَالِي al-Wāliy The Patron, The Protecting Friend, The Friendly Lord 13:11
78ⓘ ٱلْمُتَعَالِي al-Mutʿāliy The Supremely Exalted, The Most High 13:9
79ⓘ ٱلْبَرُّ al-Barr The Good, The Beneficent 52:28
80ⓘ ٱلتَّوَّابُ at-Tawwāb The Ever-Returning, Ever-Relenting 2:128, 4:64, 49:12, 110:3
81ⓘ ٱلْمُنْتَقِمُ al-Muntaqim The Avenger 32:22, 43:41, 44:16
82ⓘ اَلْعَفُوُّ al-ʿAfuww The Pardoner, The Effacer, The Forgiver 4:43, 4:99, 4:149, 22:60, 58:2
83ⓘ اَلرَّؤُوفُ ar-Raʾūf The Kind, The Pitying 9:117, 57:9, 59:10
84ⓘ مَـٰلِكُ ٱلْمُلْكِ Mālik-ul-mulk The Owner of all Sovereignty 3:26
85ⓘ ذُو ٱلْجَلَالِ وَٱلْإِكْرَامُ Ḏū l-Jalāli wa l-ʾIkrām The Owner, Lord of Majesty and Honour 55:27, 55:78
86ⓘ اَلْمُقْسِطُ al-Muqsiṭ The Equitable, The Requiter 3:18; al-Kafʿamī (1992:58f)
87ⓘ اَلْجَامِعُ al-Jāmiʿ The Gatherer, The Unifier 3:9
88ⓘ ٱلْغَنيُّ al-Ghāniyy The Rich, The Independent 39:7, 47:38, 57:24
89ⓘ اَلْمُغْنِيُّ al-Mughniyy The Enricher, The Emancipator 9:28
90ⓘ اَلْمَانِعُ al-Māniʿ The Preventer, The Withholder, The Shielder, The Defender See al-Kafʿamī (1992:61)
91ⓘ اَلضَّارُ aḍ-Ḍār The Distressor, The Harmer, The Afflictor 6:17; al-Kafʿamī (1992:58)
92ⓘ اَلنَّافِعُ an-Nāfiʿ The Propitious, The Benefactor, The Source of Good 30:37
93ⓘ اَلنُّورُ an-Nūr The Light 24:35
94ⓘ اَلْهَادِي al-Hādī The Guide, The Way 22:54
95ⓘ اَلْبَدِيعُ al-Badīʿ The Originator, The Incomparable, The Unattainable, The Beautiful 2:117, 6:101
96ⓘ اَلْبَاقِي al-Bāqī The Immutable, The Infinite, The Everlasting 55:27; al-Kafʿamī (1992:64)
97ⓘ اَلْوَارِثُ al-Wāriṯ The Heir, The Inheritor of All 15:23, 57:10
98ⓘ اَلرَّشِيدُ ar-Rashīd The Guide to the Right Path 11:87 (Used Not referring to Allah)
99ⓘ اَلصَّبُورُ aṣ-Ṣabūr The Timeless, The Patient 2:153, 3:200, 103:3

There are several names that usually not included in the interpretation of al-Tirmidhi's Hadith list of 99, but also found in Qur'an and authentic Hadiths. Those names including al-Ilah (The only One Who deserve to be worshipped),[16] ar-Rabb (The Most authoritative/Most regulative/Possessor/Arranger).,[17] Muqallibal-qulub (Changer of the hearts),[18] al-Mannan (The all-giving/Giver without being asked),[4] or al-Muhsin (The One who continually perform good deeds);[4] among others.

Hidden names

[edit]

On the other hand, there is no universal agreement among Islamic exegesis scholars, as to how many as a name of God, since it was only Ibn Hazm who only agreed the limitation of 99 names. Instead, Islamic scholars such as al-Khattabi, al-Qurtubi, Abi Bakr bin Thayyib, Ibn al-'Arabi (not Ibn Arabi),[a] Abu Abdillah ar-Razi, Ibn Taymiyya, Al-Nawawi, Ibn Hajar al-Asqalani,[20] Ibn Qayyim al-Jawziyya[21] and Ibn Rajab,[22] has stated that Allah has Infinite numbers of name. This with the rulings that only few names and each of its attributes revealed and known in Qur'an and Hadiths, while the uncountably unrevealed names and their attributes are only known by Allah Himself.[23][24] The basis of this rulings was the Hadith which said:

Arabic: أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوْ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ, romanized: "I beg You by every Names that is Yours, which You have named Yourself with, or revealed in Your Book, or taught to any of Your creation, or (which you) kept them secret to Yourself in the mysterious knowledge of Yours." Transmitted by Abdullah ibn Masud.[25]

— Ahmad ibn Hanbal,[20] Ibn Hibban, Al-Hakim al-Nishapuri.[22], Musnad Ahmad ibn Hanbal,[20] Sahih Ibn Hibban, Al-Mustadrak ala al-Sahihayn.[22] graded authentic by Shu'ayb al-Arna'ut.[21]

And also another Hadith with multiple chain of transmitters:

Arabic: اَللَّهُمَّ إِنِّيْ أَعُوْذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوْبَتِكَ، وَأَعُوْذُ بِكَ مِنْكَ، لاَ أُحْصِيْ ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ., romanized: “O Allah, indeed I seek refuge in Your blessing from Your wrath, and I seek refuge in Your salvation from Your torment, and I seek refuge in You from You. I cannot limit the amount of praise to You. You are as You praise Yourself." Transmitted by Aisha[26]

— Ibn Majah, Muslim ibn al-Hajjaj, Sunan ibn Majah,[27] Sahih Muslim.[26]

As for the established Islamic creed about these unrevealed names of Allah, majority fatwas of scholars said it is obligatory for a Muslim to believe in those names existence along with their attributes, but it is forbidden for Muslims to trying to searching for them without literal evidences from Qur'an and authentic Hadiths.[20][22][23][21] In the creed of Islamic eschatology, Those hidden names are believed to be hidden from anyone but Allah, and will only be revealed personally to Muhammad during the Judgement Day[21]

Attributes

[edit]

Islamic tenets has detailed descriptions about to differentiate names with attributes (Arabic: صِفَة, romanized: ṣifāh plural of sˤi.faːt), which has literal abilities of their owns. Examples of the attributes are the name of "ar-Rahman" contains the attributes "mercifulness in general",[3] or "fundamental mercy".[28] According to Sahih Bukhari and Muslim, Allah has 100 kinds of Rahmat (grace/godsend), whereas only one of them already revealed to this world, while the other 99 still withheld for the afterlife. One of the "Rahmat" which sent to the world are sufficient to fulfil the needs of all creatures until the Judgement Day; including humans, Jinns, and even non-sentients such as animals, so the parents of animals would not trample their babies under their foots or wasting.[29] Another example is name of al-ʿAliyy contains several attributes, such as "heightness" and "above all".[3]

Samee-Ullah gave example the attribute of 'Anger' (Gadb) of Allah cannot be likened to the anger of humans. And also the naming of Allah solely with his attribute are deemed wrong by Samee-Ullah, such as "al-Gaadib (the Angry one)," as example,[citation needed] since This ruling is because the naming of Allah are limited by the evidences from Qur'an and Hadith.[4] Thus, postulating the tenet in Islam's creed that essentialy, the name-bearing of Allah are different from attributes of Allah.[5] Nevertheless, Al-Uthaymin stated the principal ruling of giving attributes to Allah is similar with the ruling about giving name to Allah; that is forbidden to gave attributes without evidences from Qur'an and Sunnah.[30] One of the disputed name of Allah among the Islamic academic is "al-Hannan",[4] Since it is considered as one of the attribute of "ar-Rahman" name in Maryam 19:13, not because al-Hannan is a name itself.[31]

Both Ibn Taymiyya in his work, The treaty of Tadmur, and Ibn al-Qayyim has published their statements refuting Jahmiyya,[4] and al-Juwayni respectively; as Jahmiyya scholars and al-Juwayni rejected the existence of the attributes of Allah and consider the names of Allah are just semantics without any substances in them.[3] Both Ibn Taymiyya and Ibn al-Qayyim statement became the ruling which established by Saudi Council of Senior Scholars, as they stated that each of Allah's name contains multiple attributes.[3] The Salafi scholars such as Abdul-Aziz Ibn Baz does not consent the interpretation of the attributes of Allah.[32] Moreover, Walid Muhammad Abdullah Muhammad al-'Ali, exegesis professor of Islamic University of Madinah, has quoted Ibn al-Qayyim's concern regarding the importance names and its attributes of Allah as part of the first article of the six Articles of Faith, the Tawhid (oneness [of God]') article.[33]

Sufi and Shia mysticism

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There is a tradition in Sufism to the effect the 99 names of God point to a mystical "Most Supreme and Superior Name" (ismu l-ʾAʿẓam (الاسْمُ ٱلْأَعْظَم).[34] This "Greatest Name of God" is said to be "the one which if He is called (prayed to) by it, He will answer."[35] More than 1000 names of God are listed in the Jawshan Kabir (جَوْشَنُ ٱلْكَبِير—literally "the Great Cuirass") invocations.[citation needed] Sufi mystic Ibn Arabi surmised that the 99 names are "outward signs of the universe's inner mysteries".[8]

Ibn Arabi (26 July 1165 – 16 November 1240) did not interpret the names of God as mere epithets, but as actual attributes paring the universe both in created and possible forms. By these names, the divine traits disclose for humans, whose divine potential is hidden, can learn to become a reflection of such names. However, such reflections are limited; the divine traits do not equal the divine essence of the names.[36] Influenced by the metaphysical teachings of Ibn Arabi, Haydar Amuli assigned angels to the different names of God. Accordingly, the good angels as a whole are a manifestation of God's Names of Beauty. Shaitan (shayatin) on the other hand are a manifestation of God's Names of majesty, such as "The Haughty".[37]

Theophoric given names

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See also: List of Arabic theophoric names
Talismanic shirt inscribed with the 99 names of God as well as Quranic verses and prayers, Turkey, 18th century, Khalili Collection of Hajj and the Arts of Pilgrimage.

The Arabic names of God are used to form theophoric given names commonly used in Muslim cultures throughout the world, mostly in Arabic speaking societies.

Because the names of God themselves are reserved to God and their use as a person's given name is considered religiously inappropriate, theophoric names are formed by prefixing the term ˁabd (عَبْدُ: "slave/servant of") to the name in the case of male names;

This distinction is established out of respect for the sanctity of Divine names, which denote attributes (of love, kindness, mercy, compassion, justice, power, etc.) that are believed to be possessed in a full and absolute sense only by God, while human beings, being limited creatures, are viewed by Muslims as being endowed with the Divine attributes only in a limited and relative capacity. The prefixing of the definite article would indicate that the bearer possesses the corresponding attribute in an exclusive sense, a trait reserved to God.

Names of Allah in Arabic calligraphy.

Quranic verse 3:26 is cited as evidence against the validity of using Divine names for persons, with the example of Mālik ul-Mulk (مَـٰلِكُ ٱلْمُلْكُ: "Lord of Power" or "Owner of all Sovereignty"):

Say: "O God! Lord of Power, You give power to whom You please, and You strip off power from whom You please. You endue with honour whom You please, and You bring low whom You please. In Your hand is all Good." Verily, over all things You have power.

— Quran 3:26

The two parts of the name starting with ˁabd may be written separately (as in the previous example) or combined as one in the transliterated form; in such a case, the vowel transcribed after ˁabdu is often written as u when the two words are transcribed as one: e.g., Abdur-Rahman, Abdul-Aziz, Abdul-Jabbar, or even Abdullah (عَبْدُ ٱللّٰه: "Servant of God"). (This has to do with Arabic case vowels, the final u vowel showing the normal "quote" nominative case form.)

Examples of Muslim theophoric names include:

  • Raḥmān, such as Abdul-Raḥman Al-Sudais (عَبْدُ ٱلْرَّحْمَان ٱلْسُّدَيْس): Imam of the Grand Mosque of Makkah, KSA
  • Salām, such as Salam Fayyaḍ (سَلَام فَيَّاض): Palestinian politician
  • Jabbār, such as Kareem Abdul-Jabbar (كَرِيم عَبْدُ ٱلْجَبَّار): American basketball player
  • Ḥakīm, such as Sherman "Abdul Ḥakim" Jackson (عَبْدُ ٱلْحَكِيم—ˁabdu ʼl-Ḥakiym): American Islamic Studies scholar
  • Ra'ūf, such as Ra'ouf Mus'ad (رَؤُوف مُسَعد): Egyptian-Sudanese novelist
  • Mālik, such as Mālik bin ʼAnas (مَـٰالِك بِن أَنَس): classical Sunni Muslim scholars after whom the Maliki school of fiqh was named
  • Abdul Muqtedar as in Muḥammad Abdul Muqtedar Khan (مُحَمَّد عَبْدُ ٱلمُقْتَدِر خَان): Indian-American academic

Use in Baháʼí sources

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Baháʼí sources state that the 100th name was revealed as "Baháʼ" (Arabic: بهاء "glory, splendor"), which appears in the words Bahá'u'lláh and Baháʼí. They also believe that it is the greatest name of God.[38][39] The Báb wrote a noted pentagram-shaped tablet with 360 morphological derivation of the word "Baháʼ" used in it.[38]

According to Baháʼí scholar ‘Abdu’l-Hamíd Ishráq-Khávari, Bahāʾ al-dīn al-ʿĀmilī adopted the Persian poetic pen name "Bahāʾ" after being inspired by the words of the fifth Twelver Imam, Muhammad al-Baqir, and the sixth Imam, Ja'far al-Sadiq, who stated that the greatest name of God was included in either the Duʿāʾu l-Bahāʾ, a dawn prayer for Ramadan, or the ʾAʿmal ʿam Dawūd.[38] In the first verse of the duʿāʾu l-Bahāʾ, the name "Bahāʾ" appears four times.[40]

See also

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Appendix

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Footnotes

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  1. ^ Ibn al-'Arabi full Nisba name is Muhammad ibn Abdullah al-Andalusi al-Ishbili al-Maliki, a Maliki scholar who died in 1121 AD. Ibn Arabi full Nisba is Muhammad ibn Ali al-Hatimi at-Tayy al-Andalusi, a philosopher who died in 1216 AD.[19]

References

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  1. ^ Mohammad Mahdi Al-Sharif (2014). ALLAH'S MOST BEAUTIFUL NAMES: اسماء الله الحسنى [انكليزي]. Dar Al Kotob Al Ilmiyah. p. 25. ISBN 978-2745154811. Retrieved 20 August 2024. ...Name "Rahman" and the characteristic it carries.
  2. ^ Mark W. Muesse (2018). Four Wise Men. BoD – Books on Demand. p. 240. ISBN 9780718895228. Retrieved 20 August 2024. ... attributes, which name certain qualities that assist in appropriately orienting the mind toward god.
  3. ^ a b c d e M. Saifudin Hakim (9 April 2018). "Sifat Allah: Apakah Hanya Tujuh atau Dua Puluh? (Bag. 3)" [The Attributes of God: Only Seven or Twenty? (Part 3)]. muslim.or.id (in Indonesian). Yayasan Pendidikan Islam Al-Atsari (YPIA) Al-Atsari Islamic Education Foundation. Retrieved 19 August 2024. References from:
  4. ^ a b c d e f Muhammad Al-Munajjid (2019). "هل (الحنان) من صفات الله ؟" [Is al-Hannan one of God's attributes?]. Islamqa.info (in Arabic). Retrieved 19 August 2024. Fatawa Noor 'ala al-Darb; Musnad Ahmad ibn Hanbal (3/11), and Tafsir al-Tabari (16/113). "Attributes of God Almighty contained in the Qur'an and Sunnah"; Fatwa of Council of Senior Scholars (Saudi Arabia) (24/172)
  5. ^ a b Oliviu Felecan (2019). Onomastics between Sacred and Profane. Vernon Press. p. 6. ISBN 978-1622734016. Retrieved 20 August 2024. ... attributes, postulating that a name is different from naming
  6. ^ Al-Uthaymin (2019). bin Nashir bin Ibrahim As-Sulaiman, Fahd (ed.). Tuntunan Tanya-Jawab Akidah, Shalat, Zakat, Puasa, dan Haji [Guide to Questions and Answers on Faith, Prayer, Zakat, Fasting and Hajj] (in Indonesian). Translated by Munirul Abidin. Darul Falah. p. 72. ISBN 978-979-3036-66-3. Retrieved 20 August 2024.
  7. ^ M. Ghulam Hussain Daleel (2023). Kayinath: For Literature and Philanthropy. Notion Press. ISBN 9798888839706. Retrieved 20 August 2024. ...ninety-nine names of God, mentioned in the Quran. Allah's names imply his attributes....
  8. ^ a b Morgan, Diane (2010). Essential Islam: A Comprehensive Guide to Belief and Practice. ABC-CLIO. p. 10. ISBN 978-0-313-36025-1.
  9. ^ See the Surah "al-A'raf" (7:180 ), "Al-Isra" (17:110 ), "Ta-Ha" (20:8 ) and "al-Hashr" (59:24 ).
  10. ^ "Hadith: Book of Invocations - Sahih al-Bukhari - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". sunnah.com. Retrieved 2018-06-15.
  11. ^ "Hadith - Book of Oneness, Uniqueness of Allah (Tawheed) - Sahih al-Bukhari - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". sunnah.com. Retrieved 2018-06-15.
  12. ^ http://quran.com/59/22-24 (59:22–24)
  13. ^ Please note the written Arabic spelling of the names written in Arabic in the table are in the vowelled Classical/Quranic form (proper = in the Quran and Ahādith) with the square bracketed "[.]" variant of the written Arabic forms given in common or modern texts—usually in media, some long vowels and punctuations are omitted for the easier typing and reading.
  14. ^ a b Muhammad Saed Abdul-Rahman (2013). Tafsir Ibn Kathir Juz' 1 (Part 1): Al-Fatihah 1 to Al-Baqarah 141 2nd Edition. MSA Publication Limited. p. XXIV. ISBN 978-1861798268. Retrieved 15 August 2024. Exegesis of Al-Tabari and Al-Qurtubi with the reference material from a Hadith from Sunan al-Tirmidhi transmitted by Abd al-Rahman ibn Awf.
  15. ^ Al-Bayhaqi (1999, pp. 55, 101)
  16. ^ Firanda Andirja"Perbedaan Lafadz Allah اَللَّه dan Al-ilah اَلْإِلَه". firanda.com (in Indonesian). 13 July 2021. Retrieved 17 August 2024. -Asma' Wa As-Sifat Lil-Baihaqi (1/56). Haasyiyah Kitaab at-Tauhiid (1/13) and Tafsiir At-Tabari (1/121).
  17. ^ Abdullah bin Taslim al-Buthoni (2010). "Ar-Rabb, yang Maha Mengatur dan Menguasai Alam Semesta" [Ar-Rabb, the Almighty who regulates and rules the Universe]. Almanhaj.com (in Indonesian). asdf. Retrieved 17 August 2024. References:
    • Mu’jamu Maqâyîsil Lughah 2/313
    • An-Nihâyah fî Gharîbil Hadîts wal Atsar 2/450
    • Tafsir at-Tabari 1/89
    • Commentary of Abdul-Rahman al-Sa'di in his work; Tafsiir al-Asma-illahil husna hlm. 47
    • commentary of al-Uthaymin in kitab “Syarhul arba’iin an-Nawaawiyyah” (hal.43).
    • Fiqhul Asma-il Husna hlm. 79
    • Bada-i’ul fawa-id 2/473
    • Fiqhul Asma-il Husna hlm. 80
    • [kitab “Fiqhul asma-il husna” (hal. 80-81).
    • Kitab “Tafsiirul asma-illahil husna” (hal. 47).
    • [“Tafsiirul asma-illahil husna” (hal. 47) and“Fiqhul asma-il husna” (p. 81).
    • Kitab “Madaarijus saalikiin” (1/411).
    • HR Muslim (no. 34).
  18. ^ "Jami' at-Tirmidhi 2140; Book 32, Hadith 8; English translation : Vol. 4, Book 6, Hadith 2140 Chapters On Al-Qadar". Sunnah.com. Retrieved 17 August 2024.
  19. ^ Ja’far Assagaf (2019). "Reduksi Sufi antara Penyebutan Ibnu al-'Arabiy/إبن العربي (w. 543 H) dengan Ibnu 'Arabiy/إبن عربي (w. 638 H) ?" [Sufi reduction between the mention of Ibn al-'Arabiy/إبن العربي (d. 543 H) with Ibn 'Arabiy/إبن عربي (d. 638 H)?]. alkhairaat-ternate.or.id (in Indonesian). Alkhiraat Media. Retrieved 15 August 2024.
  20. ^ a b c d Adika Mianoki (2022). "Berapakah Jumlah Asmaul Husna?" [How many the numbers of Asmaul Husn]. muslim.or.id (in Indonesian). Yayasan Pendidikan Islam Atsari (YPIA) Islam Atsari Educational Institute. Retrieved 14 August 2024. Reference commentary from= Kamila bint Muhammad bin Jassim bin Ali Al-Jaham Al-Kuwari (2002). المجلى في شرح القواعد المثلى في صفات الله وأسمائه الحسنى [magazine in explaining the ideal rules in the attributes of God and His beautiful names... by Muhammad Salih al-Uthaymin] (in Arabic). Dar Ibn Hazm. pp. 123–132. Archived from the original on 13 December 2018. Retrieved 14 August 2024.
  21. ^ a b c d Ammi Nur Baits (2011). "Hafal Asmaul Husna, Masuk Surga?" [(if) memorized Asma al-Husn, (is it) guaranteed entering the heaven?]. KonsultasiSyariah.com (in Indonesian). Yufid Institution Network. Retrieved 15 August 2024. Ibn al-Qayyim, in Shifa ul-Alil p. 472; Al-Uthaymin; Al-Qawaid ul-Muthla, Pg. 13 – 14
  22. ^ a b c d Islamweb Research team (2022). "هل أسماء الله غير متناهية العدد؟". islamweb.net (in Arabic). Saudi Arabia, Yemen, Mauritania: Ministry of Awqaf and Islamic Affairs (Qatar). Retrieved 14 August 2024.
  23. ^ a b Abdulaziz Al Sheikh. Fatwa no. 39788 (in Arabic). Permanent Committee for Scholarly Research and Ifta. Retrieved 14 August 2024.
  24. ^ Muhammad Al-Munajjid (2003). "أسماء الله تعالى غير محصورة في تسعة وتسعين اسماً" [The names of God Almighty are not limited to ninety-nine names only]. IslamQA.info (in Arabic). Retrieved 14 August 2024. Compilation Fatwa of Uthaymin
  25. ^ Taymiyyah, ibn, Taqī ad-Dīn Ahmad (2003). The Goodly Word: al-Kalim al-Ṭayyib. Islamic Texts Society. p. 72. ISBN 1-903682-15-0.
  26. ^ a b Muhammad Al-Munajjid (2021). "Arti dari Sabda Nabi –shallallahu 'alaihi wa sallam- : "Dan aku berlindung kepada-Mu dari-Mu"" [The meaning of the words of the Prophet – sallallaahu ‘alaihi wa sallam –: “And I seek refuge in You from You”.]. islamqa.info (in Indonesian). Retrieved 19 August 2024. Sahih Muslim (751), on the authority of Aisha; Al-Munawi commentary in Faidh ul-Qadir Sharh al-Jami' as-Saghir: 2/176; Ibn al-Qayyim commentary in Thariq al-hijratayn wa bab as-Sa'adatayn: 1/431
  27. ^ "Sunan Ibnu Majah 3831" (in Indonesian). Retrieved 19 August 2024.
  28. ^ John Andrew Morrow (2013). Islamic Images and Ideas: Essays on Sacred Symbolism. McFarland. p. 13. ISBN 978-0786458486. Retrieved 20 August 2024.
  29. ^ "Surat Al-Fatihah Ayat 3" (in Indonesian and Arabic). Islamic University of Madinah. excerpt from Imad Zuhair Hafidh (2015). تفسيرُ المدينةِ المُنوَّرة [Exegesis Madinah al-Munawwara] (in Arabic). مركز تعظيم القرآن الكريم بالمدينة المنورة. Retrieved 19 August 2024. Reference Hadiths:
  30. ^ Muhammad Abduh Tuasikal (2018). "Syarhus Sunnah: Kaidah Nama dan Sifat Allah #02" [Explanation of Sunnah: principles of the Name and Attributes of Allah #02]. Rumaysho (in Indonesian). Retrieved 19 August 2024. References from:
    • Al-Minhaj Syarh Sahih Muslim. First printing, 1433 H. Yahya bin Syarf An-Nawawi. Publisher Dar Ibn Hazm.
    • Syarh Asma' Allah Al-Husna fi Dhaui Al-Kitab wa As-Sunnah. 12th printing, 1431 H. Syaikh Sa'id bin Wahf Al-Qahthani.
    • Syarh As-Sunnah. Second printing, 1432 H. Imam Al-Muzani. Ta'liq: Dr. Jamal 'Azzun. Maktabah Dar Al-Minhaj Publishers.
    • Syarh Al-Qawa'id Al-Mutsla. Syaikh Muhammad bin Shalih Al-'Utsaimin. Ta'liq: Abu Ya'qub Nasy-at bin Kamal Al-Mashri. Maktabah Al-Muslim Publishers.
  31. ^ "Berdoa Kepada Allah Dengan Nama "Al-Hannan" Dan "Al-Mannan"" [praying to Allah with the names of "O Hannan" and "O Mannan"]. fatwaulama.com (in Indonesian). lajnah. 7 February 2023. Retrieved 19 August 2024.
  32. ^ Namira Nahouza (2009, p. 193)
  33. ^ Walīd ibn Muḥammad ibn ʻAbd Allāh ʻAlī (2004). جهود الإمام ابن قيم الجوزية في تقرير توحيد الأسماء والصفات, Volume 3 [The efforts of Imam Ibn Qayyim al-Jawziyya in establishing the oneness of names and attributes, Volume 3] (in Arabic). المبرة الخيرية لعلوم القرآن والسنة. pp. 1390, 1412, 2041. Retrieved 19 August 2024.
  34. ^ Schimmel, Annemarie (1993). The Mystery of Numbers. New York, US: Oxford University Press. p. 271. ISBN 0-19-508919-7.
  35. ^ Momen, Moojan (2000). Islam and the Bahá'í Faith. George Ronald. p. 241. ISBN 978-0-85398-446-7. The endnote states: "Ibn Májah, Sunan, 34. (Kitáb ad-Du'á), ch. 9, no. 3856, vol. 2, p. 1267. See also: Ad-Dárimí, Sunan, 23 (Fada'il al-Qur'án), ch. 15, no. 3296, vol. 2, pp. 324–325. Similar statements in Shi'i tradition include: Majlisí, Bihar al-Anwar, vol. 26. p. 7.
  36. ^ Bruce Lawrence The Qur'an: A Biography Atlantic Books Ltd, 02.10.2014 ISBN 9781782392187 chapter 8
  37. ^ Ayman Shihadeh Sufism and Theology Edinburgh University Press, 21.11.2007 ISBN 9780748631346 pp. 54–56
  38. ^ a b c Lambden, Stephen (1993). "The Word Baháʼ: Quintessence of the Greatest Name". Baháʼí Studies Review. 3 (1).
  39. ^ Smith, Peter (2000). "greatest name". A concise encyclopedia of the Bahá'í Faith. Oxford: Oneworld Publications. pp. 167–8. ISBN 1-85168-184-1.
  40. ^ Khadem, Dhikru'llah (March 1976). "Bahá'u'lláh and His Most Holy Shrine". Baháʼí News (540): 4–5. Archived from the original on 2017-06-20.

Bibliography

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