Allāh's 'Best Names'

— meaning “Justice,” al-‘Adl has been used in the Qur’ān only in verb forms (6:115, 16:90 etc.) depicting how Allāh deals with His creatures with justice. As a name, it means that Allāh has disallowed injustice on His part and made it unlawful on the part of His creatures. Desire does not cause Allāh to incline or decline so that He should deviate from the right course of justice in any matter (Aṣfahānī 325, Ṭabarī 14/108f; Lisān 11/430; Lane 5/1974).

(22:60) — meaning He is ever-ready to forgive His servants who repent. “‘Afūww” is a superlative noun derived from the root ‘a-f-w which means to forgive, to cover and to erase (Aṣfahānī 339f; Ṭabarī 17/137; Lisān 15/72; Lane 5/2095) – see the footnote to 22:60. 3 . Al-Aḥad الاحَد (The One, The Indivisible) (112:1,4) — meaning He is one and indivisible, there is no like of Him because He is complete and perfect in His attributes and actions in every sense; He has ever been one and alone. The name “Aḥad” is used only for Allāh. (Aṣfahānī 12; Ṭabarī 30/222; Ibn Kathīr 3/750; Lisān 3/70; Lane 1/27).

(57:3) — meaning He will survive all His creatures; He will remain when everything else is perished in the universe. It is an antonym of Al-Awwal (q.v.) which, too, is a name or attribute of Allāh (Aṣfahānī 13; Ṭabarī 27/124; Ibn Kathīr 3/449; Kashshāf 1081; Lisān 4/11; Lane 1/32).

(2:32) — meaning He knows what was before anything was created, what is at present and what will be when everything will perish except Him; nothing is concealed in the Universe from Him; His knowledge comprehends all things, overt as well as covert. Al-‘Alīm is a superlative noun derived from the root ‘a-l-m which means to know. Another derivative from this root is Al-‘Ālim which, too, is a name or attribute of Allāh and has been mentioned many times in the Qur’ān (e.g., 6:73, 9:94,105; 13:9, 23:92 etc.) but it is not included in the traditional list of Allāh’s names (Aṣfahānī 343; Ṭabarī 27/124, 28/99; Lisān 12/416f; Lane 5/2140).

(2:255) — meaning He is over and above everything else in the Universe; with His power He overpowers all (Aṣfahānī 345; Ibn Kathīr 1/313; Lisān 15/85; Lane 5/2147).

(57:3) meaning He existed when nothing did besides Him in the Universe. It also means that, compared to everything else in the Universe, Allāh is paramount in terms of both status and power. It is an antonym of Al-Ākhir (q.v.), also a name or attribute of Allāh (Aṣfahānī 22f; Ṭabarī 27/124; Kashshāf 1081).

(42:4) — meaning He is the greatest of all in terms of power and reach; the extent of His greatness cannot be comprehended by a human mind. Al-‘Azīm is a noun derived from the root ‘a-ẓ-m meaning to be big or great. Al-Kabīr (q.v.) is a synonym of Al-‘Aẓīm (Aṣfahānī 339; Ibn Kathīr 3/247; Kashshāf 145; Qurṭubī 3/279; Lisān 12/409f; Lane 5/2087).

(26:159) — meaning He is all powerful; none can withstand Him; He bestows honour on whomever of His creatures He wants; none can resist or prevent His revenge. (Aṣfahānī 333; Ṭabarī 12/2, 36, 61, 83; Ibn Kathīr 3/490-2; Lisān 5/374-6; Lane 5/2032).

(2:117) — derived from the root b-d-a‘, it denotes both novelty and creating or innovating something for the first time. It means that Allāh is marvellous and novel with no match or parallel and that He originated the Universe and all its creatures without following any previous model or simile. (Aṣfahānī 38; Ṭabarī 1/404; Ibn Kathīr 1/165, 804; Lisān 8/6; Lane 1/167).

— it is not mentioned in the Qur’ān as a noun but in various verb forms of the root b-‘a-th (2:213) which means to dispatch and to bring back to life. It has both the meaning of dispatching, such as Allāh’s sending His Messengers and also to bring people to life after their death, i.e., on the Day of Resurrection. (Aṣfahānī 52f; Ibn Kathīr, 1/115, 317; Qurṭubī 1/291, 404; Lisān 2/116f; Lane 1/223).

(20:73, 55:27) — meaning He is Eternal; His existence has no beginning or end; He is not liable to extinction. It is not mentioned in the Qur’ān as a noun but as derivatives of the root b-q-y which means to remain, last, survive (Aṣfahānī 57; Lisān 14/79; Lane 1/239).

(59:24) — meaning He created everything in the Universe out of nothing and gave it shape without following any previous simile or model (Aṣfahānī 45; Ṭabarī 12/37; Lisān 1/31; Kashshāf 1097; Lane 1/178).

(52:28) — meaning He is Merciful, Kind and Benign to His servants; He answers their prayers with beneficence; honours His promises to His servants (Aṣfahānī: 45; Qurṭubī: 17/70; Lisān 4/51-4; Lane 1/176).

(2:96) — meaning He sees all things in the Universe, both what is apparent and what is occult, without any organ of vision, and He will repay everyone according to his deeds (Ibn Kathīr 2/139; Lisān 4/64; Lane 1/211).

— a name or attribute of Allāh used not as a noun but in verb derivatives (2:245 etc.) of the root b-s-ṭ. It means that Allāh makes plentiful means of subsistence to whomever He wills by His liberality and mercy. It also means that it is Allāh who infuses souls in bodies at the time of their animation. (Aṣfahānī 46; Ibn Kathīr 1/303; Lisān 7/258; Lane 1/204).

(57:3) — meaning that He is Hidden from the eyes and imaginations of His creatures; He cannot be comprehended by His creatures; He knows their hidden-most secrets. He is closer than all to each of His creatures. It is explained as follows in the Qur’ān: “No vision can grasp Him [but] He grasps all vision” (6:103). It is an antonym of Al-Ẓāhir (q.v.), another name or attribute of Allāh (Aṣfahānī 51f; Ṭabarī 27/124; Lisān 13/52, 54f; Lane 1/221).

meaning Allāh is fully capable of benefiting or harming anyone of His creatures, and no one can delay or stop His command. It is not used as a noun but in verb derivatives (10:107, 39:38) of the root dh-r-r which means to harm (Ibn Kathīr 1/766; Qurṭubī 6/398; Lisān 4/482; Lane 5/1777).

(Possessor-of-All-Majesty-and-Glory) — meaning He alone enjoys all greatness and power in the Universe with absolute independence; He alone is entitled to be worshipped and thanked for all the bounties He has provided us (Aṣfahānī 94; Ibn Kathīr 3/427; Qurṭubī 17/193; Lisān 11/116; Lane 2/437).

(34:26) — meaning He opens all the doors of sustenance, good and mercy for His creatures. Al-Fattāḥ, a superlative noun derived from the root f-t-ḥ (to open), also means “judge” as used in 7:89, 26:118. (Aṣfahānī 370; Ibn Kathīr 3/91; Kashshāf 874; Qurṭubī 14/300; Lisān 2/536-9; Lane 6/2329).

(38:66) — meaning He is ever-forgiving of the sins and lapses of His servants who repent. Ghaffār is a superlative noun of the root gh-f-r which means to cover something and to forgive. Verbal nouns of this root (ghufrān and maghrifah) mean forgiveness and covering of sins. (Aṣfahānī 362; Ṭabarī 23/117; Ibn Kathīr 3/176; Lisān 5/25; Lane 6/2274).

(2:173) — meaning He is very forgiving of the sins and offences of His servants who repent. It is a derivative of the root gh-f-r which means to forgive and cover up. Three nouns derived of this root, viz., Ghāfir, Ghafūr and Ghaffār are names or attributes of Allāh, of which the latter two are superlative (Aṣfahānī 362; Lisān 5/25; Lane 6/2274) – see the footnote to 22:60.

(2:263) — meaning He is complete in every sense; He does not need any help or anything from anyone while everyone needs His help; He is free from want of any kind. (Aṣfahānī 366; Ṭabarī 4/14f; Ibn Kathīr 1/320; Qurṭubī 3/310; Lisān 15/135f; Lane 6/2302f).

(22:54) — meaning He guides His servants to the right path and to the knowledge necessary for survival and progress. Allāh does this by providing human beings with intelligence to know how to lead their lives in this world; sending His divine Message to guide them on how to lead their lives according to the wishes of their Creator; conferring upon them the ability to recognise and accept His Message and persevere on it. (Aṣfahānī 538-41; Ibn Kathīr 2/603; Qurṭubī 12/87; Lisān 15/353).

(34:21) — meaning that He protects everything in the Universe and heavens, starting from the biggest to the tiniest of His creatures irrespective of their doing good or bad in this world; He is not burdened at all by this task and He does not forget or disregard anything. (Aṣfahānī 124; Ibn Kathīr 3/88; Qurṭubī 14/294, Lisān 7/441; Lane 2/603).

is not used as a noun in the Qur’ān, but as verb derivatives of the root ḥ-k-m which means to judge (e.g., 2:113, 4:141, 5:1, 7:87, 10:109 etc.). Allāh is the Best-Judge as to what individuals and people need; He judges their deeds; He will judge between people on the Day of Judgement with utter justice. Nouns from the same root also include Ḥākim (Ruler) and Ḥakīm (Wise) which are also names or attributes of Allāh (Aṣfahānī 126; Ibn Kathīr 1/160; Lisān 12/140; Lane 2/617).

(2:32) — derived from both ḥikmah (wisdom) and ḥukm (power, judgement), it means He alone is the Most-Wise-Manager of the affairs of His creatures; He alone is the Supreme Judge of the affairs of His creatures (Aṣfahānī 127; Ṭabarī 3/113, 12/36, 61; Lisān 12/140; Lane 2/618).

(2:225) — meaning He is Patient towards the disobedient and He does not rush into action against them in anger, but He has appointed for everything a term to which it must finally come (Aṣfahānī 129; Lisān 12/146; Lane 2/633).

(2:267) — meaning He is praised for all His actions, decisions, mercies, Messengers to Mankind; He is praiseworthy in every case. (Aṣfahānī 131, Ibn Kathīr 1/325; Lisān 3/156; Lane 2/639f).

(6:62) — meaning that He alone has the real existence; that whatever Allāh does or says is right and truth; every act of Allāh is Ḥaqq (Truth/True); He has created everything according to the requirements of wisdom, justice, right and rightness. (Aṣfahānī 125, Lisān 10/50; Lane 2/607f).

(4:6) — meaning He is enough to take account of His creatures; that He alone suffices them in every respect; He bestows upon everyone what in His ultimate wisdom is appropriate and sufficient to everyone. (Ibn Kathīr 1/464; Lisān 1/310, 312; Lane 2/567).

(2:255) — meaning He is ever-alive, will never die and will never perish (Aṣfahānī 139; Ṭabarī 3/109; Ibn Kathīr 1/311; Qurṭubī 3/271; Lane 2/681).

(59:23) — meaning He compels His creatures to follow the way He decides for them. It also means Restorer of rights and wealth of the poor and needy. (Jabbār is a superlative noun derived from Jabr, which means both to compel and to set broken bones and assuage wounded hearts) (Aṣfahānī 85f; Ṭabarī 12/36; Ibn Kathīr 3/490-2; Kashshāf 109; Lisān 4/113; Lane 2/375).

: This attribute or name itself is not used as a noun in the Qur’ān; instead it is mentioned as “One having greatness (55:27, 78). It means that Allāh’s attributes are great and complete because He has created great things which are indicative of His greatness; or because He encompassed all His creatures while He is too great to be comprehended by human senses. (Aṣfahānī 94, Ibn Kathīr 3/427; Qurṭubī 27/193; Lisān 11/116; Lane 2/437).

(3:9) — meaning that He will collect all people on the Day of Resurrection and Judgement to explain the truth of what they disputed about and to award them their due recompense or punishment deserved by each according to his deeds or misdeeds on earth. Al-Jāmi‘ also means that Allāh is an epitome of all good qualities and attributes (Ṭabarī 3/126; Kashshāf 162; Ibn Kathīr 1/356; Lisān 8/54; Lane 2/458).

(22:62) — meaning that He is over and above everything else; He is complete in every sense, an attribute which behoves Allāh alone (Ṭabarī 7/75, Lisān 5/125; Lane 7/2586).

(27:40) — meaning He is generous even if none of His creatures worships and thanks Him; His generosity and greatness do not require endorsement by anyone (Aṣfahānī 428; Kashshāf 784; Lisān 12/510; Ibn Kathīr 2/745; Lane 8/2999).

(6:18) — meaning He knows everything that was, is and will be; He knows well the internal qualities of everything in existence (Aṣfahānī 141f; Ṭabarī 7/102; Lisān 4/226; Lane 2/696).

— it is not mentioned in the Qur’ān as a noun or verb derivative of the root kh-f-ḍ, which means to lower. This name means that Allāh is the Abaser or the Humiliator of anyone He likes, e.g., those who are too proud to accept His Messenger or who do gross injustice to fellow human beings. It is an antonym of Al-Rāfi‘, another name or attribute of Allāh (Aṣfahānī 152; Lisān 7/145; Lane 2/774).

(59:24) — It means that Allāh alone created the Universe and everything in it, in due proportion, out of nothing, and without following any pre-existing or previous model or simile. This name or attribute is used only for Allāh. (Aṣfahānī 157f; Ṭabarī 12/37; Kashshāf 1097; Lisān 10/85; Lane 2/802).

(6:103) — meaning He bestows His favours to His servants in a subtle and refined way; He is Gracious to His servants; He is minutely aware of all their affairs and secrets and helps them as His wisdom requires; He may be perceived by humans but cannot be seen or touched by them (Aṣfahānī 450; Qurṭubī 7/57; Lisān 9/316; Lane 8/3010).

(11:73) — meaning the Great-in-Dignity, Glory-and-Honour in His actions and attributes; who gives liberally and bountifully. It is a superlative variant of Al-Mājid (q.v.), which, too, is a name or attribute of Allāh (Aṣfahānī 463f; Ṭabarī 12/47; Ibn Kathīr 2/267; Lisān 3/395; Lane 7/2690).

— meaning He is honoured and glorified for His deeds and is generous. It is not mentioned in the Qur’ān though a superlative variant Al-Majīd (q.v.), is (11:73) (Aṣfahānī 464; Ṭabarī 12/47; Ibn Kathīr 2/267; Lisān 3/395; Lane 7/2690).

(20:114) — This depicts His absolute and undisputed mastery over the whole Universe. Only His commands are enforced in the Universe (Aṣfahānī 472; Ṭabarī 1/47, 3/148, 12/36; Ibn Kathīr 3/490-2, 515; Lisān 10/491; Lane 8/3023).

(3:26) — meaning He owns everything in the Universe; He is the true, rightful and only Master of the Universe; He has the right to deal with it the way He wants according to His wisdom; He alone has the power to give, deny and snatch away any bounties conferred on anyone. (Aṣfahānī 472; Ṭabarī 1/47, 3/148; Ibn Kathīr 1/364; Kashshāf 167; Qurṭubī 4/55; Lane 8/8023).

— meaning Allāh alone denies or refuses His bounties to anyone He wishes; none can stop His bounties and none can compel Him to bestow any favour to anyone. The name is not mentioned in the Qur’ān as a noun though there is an indirect mention as a verb derivative (17:59) of the root m-n-‘a which means to deny or withhold (Aṣfahānī 475; Lisān 8/343f; Lane 8/3025).

(51:58) — meaning He is strong enough to execute His commands without the help of anyone; He is ultimate in strength, never tires in the execution of His will (Ṭabarī 27/8; Kashshāf 1055; Qurṭubī 17/56; Lisān 13/398f; Lane 8/3017).

— meaning He created all things in the Universe without following any previous model or simile. It also means that Allāh can bring things back to life after their death and recreate them. Allāh’s powers of origination and re-creation are both mentioned together in the Qur’ān (e.g., 29:19, 30:27). This name is not used as a noun but as verb derivatives from the root b-d-’a which means to start (Ṭabarī 20/89, 30/88; Ibn Kathīr 2/793; Lisān 1/26-8).

meaning He inflicts disgrace and humility on any of His servants and deprives him of some or all vestiges of dignity. This name is not used in the Qur’ān as a noun but as a verb derivative (3:26) of dh-l-l, which means to abase and humble. It is an antonym of Al-Mu‘izz which too is a name or attribute of Allāh (Aṣfahānī 180; Lisān 11/256; Lane 3/973).

— It is not mentioned as a noun in the Qur’ān but as verb derivatives of the root gh-n-y which means to become rich. In its transitive form, it means to make someone rich (e.g., 53:48, 93:8, 9:74, 4:130 etc.). It signifies that Allāh is sufficient in every sense, is in no need, while He makes anyone He wishes rich and sufficient (Aṣfahānī 366; Ibn Kathīr 3/699; Lisān 15/135f; Lane 6/2302).

(59:23) — meaning He controls, oversees and preserves everything in the Universe (Ṭabarī 4/172, 12/36f; Ibn Kathīr 3/490-2; Kashshāf 1097; Lisān 13/436).

— meaning He keeps tabs on everything in the Universe; nothing escapes His knowledge, small or great. This name is not mentioned as a noun in the Qur’ān but as verb derivatives of the root ḥ-ṣ-y (e.g., 72:28, 58:6, 36:12, 78:29) which in its transitive form means to count or encompass (Aṣfahānī 121; Ibn Kathīr 3/468; Kashshāf 1088; Lisān 14/183f; Lane 2/588).

— It means He bestows all forms of life on His creatures. Life is the power that keeps creatures in motion, gives them the power to perceive and feel things, and the power to intelligently do any work. It also means the life in the Hereafter. Al-Muḥyī is not mentioned in the Qur’ān as a noun but in transitive verb forms (e.g., 2:164, 16:65, 29:63, 45:5, 53:44, 2:28, 22:66, 41:39, 2:243, 35:9, 50:11, 6:122, 36:33, 2:258, 2:260, 15:23, 25:49, 36:12, 50:43 etc.) from the root ḥ-y-y which means to live or to be alive (Aṣfahānī 138f; Lisān 14/211f).

— It is not mentioned as a noun but in the form of various verb derivatives (e.g., 20:55, 21:104, 20:21, 85:13, 17:69, 71:18, 10:4, 10:24, 29:19, 30:11, 30:27) of the root ‘a-w-d, which means to return. In its transitive form (a‘āda), it means to repeat, restore, bring back to life, especially in the context of Allāh’s bringing the dead back to life on the Day of Resurrection (Ibn Kathīr 2/236; Kashshāf 456; Qurṭubī 8/309; Lisān 3/315, 317).

— meaning it is He alone who bestows honour and might on His servants. This name is not used as a noun in the Qur’ān but as a transitive verb derivative of the root ‘a-z-z (3:26), which means to have honour, might and pride. Another name of Allāh, Al-‘Azīz, is also derived from the same root (Aṣfahānī 333; Ibn Kathīr 1/364; Lisān 5/374; Lane 5/2033).

(11:61) — meaning He alone answers the prayers and petitions of His servants, recompenses and rewards them with acceptance and favours (Aṣfahānī 102; Lisān 1/283; Lane 2/480).

(59:23) — meaning He is the Giver-of-Immunity from punishment to the believers; whose creatures are secure and safe from His oppression; who redeems His promises to His servants. (Aṣfahānī 26; Ṭabarī 12/36f; Ibn Kathīr 3/490-2; Kashshāf 1097; Lisān 13/26; Lane 1/103).

— meaning He alone causes the death of all His creatures. Mawt (death) is at times a metaphor of poverty, humility, old age, ignorance and utter sorrow. This name is not used in the Qur’ān as a noun but as transitive verb derivative (e.g. 53:44, 2:259, 80:21, 2:258, 15:23, 50:43 etc.) of the root m-w-t, which means to die. Al-Mumīt is an antonym of Al-Muḥyī (q.v.) which too is a name or attribute of Allāh (Aṣfahānī 476f; Lisān 2/90, 92; Lane 7/2741).

— meaning He punishes those who cross their limits and anger Him by continuously committing sins. This punishment may be in this world or in the Hereafter. Al-Muntaqim is not used in the Qur’ān as a noun but as verb derivatives (e.g., 7:136, 15:79, 3:4, 32:22, 43:41, 44:16 etc.) of the root n-q-m, which means to get angry or to take revenge (Aṣfahānī 504; Lisān 12/590f).

— meaning He advances and moves things forward that deserve to be expedited. This name is not mentioned in the Qur’ān as a noun, but as a transitive verb derivative (50:28) of the root q-d-m which means to come. Al-Muqaddim is an antonym of Al-Muwakhkhir (q.v.) which, too, is an name or attribute of Allāh (Lisān 12/465; Lane 8/2985).

(4:85) — meaning He is the protector and provider of food to everyone of His creatures. It is derived from the root q-w-t, which mean food but has also been used in the Qur’ān in the sense of an entity enjoying all power over everything (4:85) (Aṣfahānī 414; Lisān 2/75; Lane 7/2572).

— It means Allāh is equitable and just in His wisdom and distribution of His bounties to people. The word Al-Muqsiṭ is not mentioned in the Qur’ān as a noun or verb derivative of the root q-s-ṭ, which means to do justice (Aṣfahānī 403; Lisān 7/377f; Lane 7/2523).

(18:45) — meaning that He is all-powerful, able to do anything that He wants. Al-Qādir and Al-Qadīr, nouns derived from the same root (q-d-r), are also names or attributes of Allāh (Aṣfahānī 394f; Lisān 5/74, 76; Lane 7/2496).

(59:24) — meaning He created His creatures and shaped their outer and inner qualities as He wished. As a result, all His creatures, despite their variety and multitude, are distinguished from one another (Ṭabarī 12/37; Aṣfahānī 289f; Kashshāf 1097; Lisān 4/473; Lane 4/1745).

(13:9) — meaning He is supremely great, over and above the imputations of the forgers of lies, falsehoods and conjectures; that He is above the ascription of His attributes by His creatures; that, thanks to His unbounded power, He is above all in the Universe (Ṭabarī 7/75; Lisān 15/85; Lane 5/2148).

(59:23) — meaning He is unparalleled in greatness and that He is too proud to deal with His servants unjustly (Ṭabarī 12/36f; Ibn Kathīr 3/490-2; Aṣfahānī; 421f; Lisān 5/125f; Kashshāf 1097; Lane 7/2585).

— It is not mentioned in the Qur’ān as a noun but as verb derivatives from the root a-kh-r which means to delay (e.g., 11:8, 11:104, 14:10, 71:4, 14:42, 16:61). It means that Allāh will be The Last after the death of all His creatures; that He delays or holds back things according to His wisdom. It is an antonym of Al-Muqaddim (q.v.), another name of Allāh (Aṣfahānī 13; Lisān 4/12; Lane 1/32).

— meaning He benefits whomever He wants; He has the ultimate power to benefit or harm anyone. This name is not used in the Qur’ān as a noun or verb to refer to Allāh though it is used indirectly to mean that only Allāh can benefit or harm anyone (e.g., 5:76, 6:71, 7:188, 10:18, 10:49, 10:106, 21:66, 22:12, 25:55, 48:11). The antonym of Al-Nāfi‘ is Al-Dhārr, which also is a name or attribute of Allāh (Aṣfahānī 502; Lisān 8/358; Lane 8/3036).

(24:35) — meaning He is the light through which the obscure in perception see and by whose guidance the errant find right direction; He is the source of both physical and spiritual light. The sources of the physical light are the Sun and other stars (all created by Allāh) while the source of the spiritual light is the intellect bestowed by Allāh on human beings and the Qur’ān revealed for their religious guidance (Aṣfahānī 508; Lisān 5/240f; Lane 8/2865).

— meaning He alone withdraws or limits the means of sustenance and other bounties from anyone by His wisdom. He is also The Taker of souls at the time of death. This name is not mentioned in the Qur’ān as a noun but occurs many times as a verb derivative (e.g., 2:245, 25:46, 39:67) of q-b-ḍ, which means to hold, grasp, clutch and seize. It is the antonym of Al-Bāsiṭ (q.v.) which also is a name or attribute of Allāh (Aṣfahānī 390f; Ibn Kathīr 1/303; Kashshāf 141; Lisān 7/213; Lane 7/2481).

(6:65) — meaning He is capable of doing anything in the Universe; that He minutely measures the quantity and size of His favours and punishment. Al-Qādir is a noun derived from the root q-d-r, which means to decide, compute and measure. Al-Qadīr and Al-Muqtadir (q.v.), nouns derived from the same root, are also names or attributes of Allāh (Kashshāf 331; Qurṭubī 19/158; Lisān 5/74f; Lane 7/2494).

(12:39) — meaning He has subdued all His creatures by His power and authority with or against their will. (Aṣfahānī 414; Ṭabarī 7/89f; Lisān 5/120; Lane 7/2570). Al-Qahhār is the superlative form of al-Qāhir (6:18, 61), which also is a name or attribute of Allāh though it is not part of the traditional list of 99 names.

(11:66) — meaning He alone possesses all power in the Universe; He cannot be overwhelmed by His creatures (Aṣfahānī 419; Kashshāf 977; Lane 8/2997).

(2:255) — meaning One who stands alone without needing anyone’s help or support while He supports all preserving and controlling everything as all things subsist by Him and with His support. (Aṣfahānī 417; Ṭabarī 3/110; Ibn Kathīr 1/311; Qurṭubī 3/271; Lisān 12/503f; Lane 4/1544).

(59:23) — This denotes that He is the holiest, the most pure and the most perfect entity; He is far removed from every imperfection and impurity. Quddūs is the superlative noun of Quds (holy). It is the only word in Arabic on the metre of fu‘ūl, and is used as an adjective for Allāh only (Aṣfahānī 396; Ṭabarī 12/36; Ibn Kathīr 3/490-2; Kashshāf 1097; Lisān 6/169; Lane 7/2497).

— meaning He raises the material or spiritual position or status of anyone of His servants by making him successful and guiding him to the right path. Al-Rāfi‘ is not mentioned in the Qur’ān as a noun but as verb derivatives (e.g., 2:253, 6:65, 13:2, 79:28, 2:63, 2:93, 4:154, 43:32, 94:4, 7:176, 19:57, 4:158, 55:7, 6:83, 12:76, 58:11, 3:55, 40:15) of the root r-f-‘a, which means to raise, and is used for both physical action, like raising a wall (e.g., 2:127) or raising someone’s status in life or spirituality (e.g., 2:253, 6:83,165, 43:32). It is the antonym of Al-Khāfiḍ (q.v.), which also is a name or attribute of Allāh (Lisān 8/129; Aṣfahānī 200; Lane 3/1124). 77-78. Al-Raḥmān الرحمن (The Most Gracious), Al-Raḥīm الرحيم (The Most-Merciful) (1:1) — Both are derived from the same root r-ḥ-m. Al-Raḥmān is a more generalised superlative noun and it has been interpreted that al-Raḥmān depicts Allāh’s mercy towards all living creatures in this world, while al-Raḥīm denotes Allāh’s mercies to the faithful in this world and on the Day of Judgement. Al-Raḥmān is used only for Allāh while al-Raḥīm may be used for others (Aṣfahānī, 191f; Ṭabarī 1/43; Ibn Kathīr 1/60; Qurṭubi 1/103-6; Lisān 12/230f).

(5:117) — meaning He watches over all things in the Universe; nothing is hidden from Him (Aṣfahānī 201; Ibn Kathīr 1/456; Qurṭubī 5/8; Lisān 1/424f; Lane 3/1134).

) — meaning He guides His creatures to achieve their aims, meet their needs and attain their ultimate objectives in the right way. It is not mentioned in the Qur’ān as a noun or a verb (Aṣfahānī 196; Lisān 3/175; Lane 3/1089).

(2:143) — meaning He is intensely merciful to His servants. It is a superlative noun derived from the root r-’a-f, which means to have mercy on someone, and it is considered to be more intense than raḥmah (mercy) as it occurs without any dislike for the object of compassion while raḥmah may occur while one dislikes the object of compassion (Ibn Kathīr 1/194; Lisān 9/112; Lane 3/996f).

(51:58) — meaning He is the creator and supplier of the means of sustenance to all His creatures, including their intellectual and physical needs of survival. It is a superlative noun derived from the root r-z-q, which mean to feed, or to give someone something good and excellent for his needs. Al-Rāziq (q.v.), another name or attribute of Allāh, is derived from the same root. Al-Razzāq is used only for Allāh (Aṣfahānī 194; Lisān 10/115; Lane 3/1076).

— meaning He does not hastily avenge Himself upon the disobedient and the sinners but forgives them or defers their punishment. It is a superlative noun derived from the root ṣ-b-r, which means to be patient. It is not mentioned in the Qur’ān as a noun or as a verb derivative in reference to Allāh (Aṣfahānī 273-4; Lisān 4/434-8; Lane 4/1646).

Peace) (59:23) — meaning He is the source of all peace; His creatures are safe from His injustice; He is perfect and free of any shortcoming (Salām means both peace and perfection) (Ṭabarī 12/28,36; Ibn Kathīr 3/490-2; Aṣfahānī 239; Kashshāf 1097; Nīsābūrī 12/40; Lisān 12/289-301; Lane 4/1415).

(112:2) — It means a lord or chief who has ultimate power and without whose support no recourse is made in exigencies; to Him all obedience is rendered. (Aṣfahānī 286; Ṭabarī 12/30; Lisān 3/258f; Lane 4/1727).

(2:127) — meaning His hearing comprehends everything in the Universe; He hears the prayers of His servants supplicating to Him; He hears everything, i.e., He knows everything taking place in the entire Universe, however inaudible to a human ear, but this does not mean that Allāh has hearing organs like humans. His powers and means are beyond the comprehension of human beings (Aṣfahānī 242; Lisān 8/163f; Lane 4/1429).

(3:98) — meaning He is ever-present everywhere; nothing escapes His attention; He is the Witness whose knowledge encompasses everything and He will bear witness against the human beings on the Day of Judgement (Aṣfahānī 267-9; Ibn Kathīr 1/542; Lisān 3/238f; Lane 4/1610).

(35:30 etc) — meaning He rewards the smallest of deeds and forgives much or most of bad deeds; He gives large rewards for small or a few deeds; even a few deeds performed by His servants are a lot in His estimation and He multiplies His rewards to them. Allāh’s “thanking” His servants is to reward them and forgive them. Al-Shakūr is a superlative noun derived from the root sh-k-r which means to thank. Al-Shākir (2:158), a derivative from the same root, is also a name or attribute of Allāh though it is not counted among the 99 Names (Aṣfahānī 265f; Lisān 4/423f; Lane 4/1585).

(2:37) — meaning He much or often forgives His servants who return to Him, i.e., repent after committing sins or disobedience. Al-Tawwāb is a superlative noun derived from the root t-w-b which means to repent. When attributed to Allāh, it means He accepts His servants’ repentance and has mercy on them (Aṣfahānī 76; Lisān 1/233; Kashshāf 72; Lane 1/321).

) (11:90) — meaning that He loves His servants; He accepts with approbation His righteous servants; He is the beloved in the hearts of His saints (awliyā’). It is a superlative noun derived from the root w-d-d, which means to love without seeking anything in return (Aṣfahānī 516f; Qurṭubī 19/294; Lisān 3/453f; Lane 8/2931).

(3:8) — meaning He dispenses His bounties universally and perpetually, freely and disinterestedly without seeking any compensation in return; He gives without being asked. It is a superlative noun derived from the root w-h-b, which means to give without asking or without seeking anything in return (Aṣfahānī 533; Lisān 1/803; Ibn Kathīr 3/163; Lane 8/2969).

(12:39) — meaning He is the only God, One, Indivisible; none is like of Him in the Universe; He is eternal with no equal. He has ever been alone, never requiring a companion. This part of the revelation came when idolaters asked the Prophet to describe Allāh to them. Wāḥid, as a name, is used only for Allāh. (Aṣfahānī 514f; Ṭabarī 13/89f; Lisān 3/450f; Lane 8/2928).

meaning He is free from want as He has everything under His command and grasp. It is not mentioned in the Qur’ān as a noun but as a verb derivative (93:7) of the root w-j-d, which means to find (Aṣfahānī 512; Lisān 3/445f; Lane 8/2925).

(3:173) — meaning He alone manages the affairs and sustenance of all His creatures; to Him alone are all affairs entrusted; He alone should be invoked for all help (Aṣfahānī 532; Kashshāf 207; Lisān 11/734).

(13:11) — meaning He alone is the Owner and Governor of everything in the Universe. Therefore, His servants should pray to Him alone for help and to be spared of punishment on the Day of Judgement (Aṣfahānī 533; Qurṭubī 9/295; Kashshāf 536; Lisān 15/406f; Lane 8/3061).

(2:257) — meaning He is the Guardian, Manager and Sustainer of all in the Universe. (Aṣfahānī 533; Qurṭubī 3/283; Lisān 15/406-10; Lane 8/3061).

(15:23) — meaning He is eternal and will exist when everything else has perished; everything in the Universe belongs to Him (Aṣfahānī 518; Ibn Kathīr 2/360; Lisān 2/199; Lane 8/2934).

(2:115) — meaning His power, knowledge, sustenance and mercy embrace all in the Universe while He Himself is free from any need (Aṣfahānī 523; Ibn Kathīr 1/164; Kashshāf 93; Lisān 8/392; Lane 8/3053).

(57:3) — meaning He is Predominant over everything in the Universe; He is known from the effects of His deeds and attributes. Al-Ẓāhir is the antonym of Al-Bāṭin (q.v.), which also is a name or attribute of Allāh (Ibn Kathīr 3/448f; Qurṭubī 17/236; Kashshāf 1081; Lisān 4/523; Lane 5/1930).