Allah,
His Good Names,
Who Is He?
What Does
He Want for Humans?
As He Described Himself in the Holy Quran
By Hassan Ali El-Najjar
1445 / 2023
***
With the Arabic texts of the Quran
verses and ‘Hadeeths
Copyright Information
Allah and His Good Names, Who Is He? What
Does He Want for Humanity? (in English with Arabic Texts)
Copyright © 2023 by Hassan Ali El-Najjar. All
rights reserved.
Published in the United States of America by
the author.
In addition to this English version of the
book, which includes the Arabic texts of verses and ‘Hadiths, there’s another
English-only version. A third version of the book is in Arabic, which is titled
as:
اللهُ ، سُبْحَانَهُ
وَتَعَالَى ،
وَأسْمَاؤهُ
الْحُسْنَى:
مَنْ هُوَ؟
وَمَاذَا
يُرِيدُ
لِلْبَشَرِيَّةِ؟ كَمَا
وَصَفَ
نَفْسَهُ فِي
الْقُرْآنِ
الْكَرِيمِ
In addition to amazon.com, this book can be
ordered by email at: sales@ccun.org
Or by mail at:
P.O. Box 2401, Alpharetta, GA 30023, USA
Amazon-assigned ISBN for this Hardcover, black
& while version: 9798398515206
ISBN for other publishers: 978-1-7923-4540-1
Library
of Congress Control Number (LCCN): 2023911129
Cataloging-in-Publication
Data (Keywords):
Allah, traits
of God, Good Names of Allah, purpose of creation, Godhood, angels, jinn,
humans, the hereafter.
Allah
I seek refuge with Allah
from the stoned Shaytan
In the Name of Allah, the
Beneficent, the Merciful
هُوَ
الْحَيُّ لَا
إِلَٰهَ
إِلَّا هُوَ
فَادْعُوهُ
مُخْلِصِينَ
لَهُ
الدِّينَ ۗ
الْحَمْدُ
لِلَّهِ
رَبِّ
الْعَالَمِينَ (غَافِرُ
، 40: 65)
He is the Eternally Living; there is no deity
except Him. So, call upon Him, (being) sincere to Him in religion. (All) praise
is (due) to Allah, Lord of the Worlds (Ghafir, 40: 65).
***
Allah,
the Beneficent, the Merciful, the King, the Holy, the Peace, the Believer, the Predominant,
the Exalted in Might, the Compeller, the Superior, the Creator, the Maker, the Originator
of the Heavens and the Earth, the First Creator of the Heavens and the Earth, the
Forgiver of Sin, the Subduer, the Bestower, the Provider, the Opener, the Knowing,
the Surrounding, the Hearer, the Seer, the Wise Judge, the Subtle, the Acquainted,
the Forbearer, the Thankful, the High, the Grand, the Great, the Preserver, the
Sustainer, the Reckoner, the Generous, the Watchful, the Nearby, the Responder,
the Loving, the Praised, the Glorious, the Witness, the Truth, the Manifester, the
Clear, the Disposer of Affairs, the Sufficient, the Powerful, the Strong, the Sought
for Help, the Caretaker, the Supporter, the Best of Planners, the Best of
Deciders, the Guide to the Truth, the Eternally Living, the Reviver of the
Dead, the Bringer of the Dead from the Living, the Sustainer of the
Universe, the One God, the Eternal, the Predominant
over His Affairs, the Doer of What He Wants, the Able, the Best of the Capable, the Best of Preparers, the
First, the Last, the Manifest, the Latent, the Good, the Kind, the Acceptant of
Repentance, the Pardoner, the Kind, the Rich Who is Free of Need, the Light of the
Heavens and the Earth, the Inheritor, the Best of the Accommodators, the Cleaver
of the Daybreak, the Cleaver of the Grains and Seeds, the Utmost in Powers, the
Severe in Punishment, the Severe in Torment, the One with Revenge, the Source
of Righteousness, the One with Favors, the One with Abundance, the One with
Ascents, the One with Majesty and Honor, the Highest in Ranks, the Lord of the
Throne, the Lord of the Might, the Lord
of Sirius, the Lord of the Heavens and the Earth, the Lord of the Sunrises and the
Sunsets, the Lord of the Daybreak, the Lord of Everything, the Lord of the
People, and the Lord of the Worlds.
اللهُ
أعُوذُ
بِاللهِ مِنَ
الشَّيْطَانِ
الرَّجِيمِ
بِسۡمِ
ٱللهِ
ٱلرَّحۡمَـٰنِ
ٱلرَّحِيمِ
"هُوَ
الْحَيُّ لَا
إِلَٰهَ
إِلَّا هُوَ فَادْعُوهُ
مُخْلِصِينَ
لَهُ
الدِّينَ ۗ الْحَمْدُ
لِلَّهِ
رَبِّ
الْعَالَمِينَ"
(غَافِرُ ، 40: 36)
***
اللهُ ،
الرَّحْمَـٰنُ
، الرَّحِيمُ
، الْمَلِكُ ،
الْقُدُّسُ ،
السَّلامُ ،
الْمُؤمِنُ ،
الْمُهَيْمِنُ
، الْعَزِيزُ
،
الْجَبَّارُ
،
الْمُتَكَبِّرُ
، الْخَالِقُ
، الْبَارِئُ
،
الْمُصَوِّرُ
، بَدِيعُ
السَّمَاوَاتِ
والأرْضِ ،
فَاطِرُ
السَّمَاوَاتِ
والأرْضِ ،
الغَافِرُ ، الْقَاهِرُ
،
الْوَهَّابُ
،
الرَّزَّاقُ
، الْفَتَّاحُ
، الْعَلِيمُ
، الْمُحِيطُ
، السَّمِيعُ
، الْبَصِيرُ
، الْحَكِيمُ
، اللَّطِيفُ
، الْخَبِيرُ
، الْحَلِيمُ
، الشَّكُورُ
، الْعَلِيُّ
، الْكَبِيرُ
، الْعَظِيمُ
، الْحَفِيظُ
، الْمُقِيتُ
، الْحَسِيبُ
، الْكَرِيمُ
، الرَّقِيبُ
، الْقَرِيبُ
، الْمُجِيبُ
، الْوَدُودُ
، الْحَمِيدُ
، الْمَجِيدُ
، الشَّهِيدُ
، الْحَقُّ ،
الْمُبِينُ ،
الْوَكِيلُ ،
الْكَافِي ،
الْقَوِيُّ ،
الْمَتِينُ ،
الْمُسْتَعَانُ
، الْوَلِيُّ
، النَّصِيرُ
، خَيْرُ الْمَاكِرِينَ
، خَيْرُ
الْفَاصِلِينَ
، الْهَادِيُ
، الْحَيُّ ،
مُحْيِيُ
الْمَوْتَى ،
مُخْرِجُ
الْمَيِّتِ
مِنَ
الْحَيْيِّ ، الْقَيُّومُ
، الأحْدُ ،
الصَّمَدُ ،
غَالِبٌ
عَلَى
أمْرِهِ ،
فَعَّالٌ
لِمَا
يُرِيدُ ،
الْقَدِيرُ ،
نِعْمَ
الْقَادِرُونَ
، نِعْمَ
الْمَاهِدونَ
، الأوَّلُ ،
الآخِرُ ، الظَّاهِرُ
، الْبَاطِنُ
، الْبَرُّ ،
التَّوَّابُ
، الْعَفُوُّ
، الرَّؤُوفُ
، الْغَنِيُّ
، نُورُ
السَّمَاوَاتِ
والأرْضِ ،
الْوَارِثُ ،
خَيْرُ الْمُنْزِلِينَ
، فَالِقُ
الإصْبَاحِ ،
فَالِقُ
الْحَبَّ
وَالنَّوَى ،
شَدِيدُ
الْمِحَالِ ،
شَدِيدُ
الْعِقَابِ ،
شَدِيدُ
الْعَذَابِ ،
ذُو
انْتِقَامٍ ،
أهْلُ
التَّقْوَى ،
ذُو
الْفَضْلِ ،
ذُو
الطَّوْلِ ،
ذُو الْمَعَارِجِ
، ذُو
الْجَلالِ
والإكْرَامِ
، رَفِيعُ
الدَّرَجَاتِ
، رَبُّ
الْعَرْشِ ،
رَبُّ
الْعِزَّةِ ،
رَبُّ
الشِّعْرَى ،
رَبُّ السَّمَاوَاتِ
والأرْضِ
وَمَا
بَيْنَهُمَا
، رَبُّ
الْمَشَارِقِ
والْمَغَارِبِ
، رَبُّ كُلِّ
شَيْءٍ ،
رَبُّ
النَّاسِ ، رَبُّ
الْعَالَمِينَ.
***
About
the author:
The author of this book was born in Ghazza (Gaza),
Palestine, in 1369 Hijriya (1950 AD). He received the first eleven years of
education in Gaza Strip and his high school diploma from Raghadan
School, in Amman, Jordan, in 1968. He had his bachelor’s degree in English
Education from Ain Shams University, Cairo, Egypt, in 1972. He worked as a
teacher in Libya and the United Arab Emirates before immigrating with his
family to the United States, in 1986. He had his master’s degree in Cultural
Anthropology, from the University of Georgia, in 1988, and his Ph.D. in
Sociology also from the University of Georgia, in 1993. From
1991 until the publication of this book, in 2020, he was a teacher at Dalton
State College.
The author’s full name is Hassan Ali Hassan Ahmed Mu’hammed
Abdul Hadi (El-Najjar) Mu’hammed Joudah Al-Harooni. His greatest grandfather,
Joudah, emigrated from the town of Arab Wadi Fatima, near Makkah (now in Saudi
Arabia), in the seventeenth century and settled in Isdood (Ashdod), Palestine.
The author’s fourth grandfather (Abdul Hadi) was also known as El-Najjar (The
Carpenter), which became his descendants’ last name.
Atlanta, Georgia, USA, 8th day of Rabee’
Al-Thani, 1445, October 23, 2023.
The Author’s Related Books
About Islam
***
أَعُوذُ
بِاللهِ مِنَ الشَّيْطَانِ
الرَّجِيمِ
بِسْمِ
اللهِ
الرَّحْمَـٰنِ
الرَّحِيمِ
ادْعُ
إِلَىٰ
سَبِيلِ
رَبِّكَ بِالْحِكْمَةِ
وَالْمَوْعِظَةِ
الْحَسَنَةِ
ۖ وَجَادِلْهُم
بِالَّتِي
هِيَ
أَحْسَنُ ۚ إِنَّ
رَبَّكَ هُوَ
أَعْلَمُ
بِمَن ضَلَّ
عَن
سَبِيلِهِ ۖ
وَهُوَ
أَعْلَمُ
بِالْمُهْتَدِينَ
(النَّحْلُ
، 26: 125).
وَمَنْ
أَحْسَنُ
قَوْلًا
مِّمَّن دَعَا
إِلَى
اللَّهِ وَعَمِلَ
صَالِحًا
وَقَالَ
إِنَّنِي
مِنَ الْمُسْلِمِينَ
(فُصِّلَتْ ، 41:
33).
وقالَ
رسولُ اللهِ ،
صَلَّى اللهُ
عليهِ
وسَلَّمَ : "بَلِّغُوا
عَنِّي ولو
آيَةً" (التِّرْمِذِيُّ:
2669 ، الْبُخَاَرِيُّ: 3461).
***
I seek refuge with God from the Stoned Shaytan (Satan)
In the Name of Allah, the Beneficent, the Merciful
Invite to the way of your Lord with
wisdom and good instruction and argue with them in a way that is best. Indeed,
your Lord is most knowing of who has strayed from His way, and He is most
knowing of who is (rightly) guided (Al-Na’hl, 16: 125).
And who is better in speech than one
who invites to Allah, and does righteousness, and says, "Indeed, I am of
the Muslims" (Fussilat, 41: 33).
The Messenger of Allah, pbbuh, said:
“Teach on my behalf, even one verse (of the Holy Quran) (Al-Tirmidthi:
2669, Al-Bukhari: 3461).
***
This book is a scientific view of
Islam, introducing it to average readers, researchers, and policy makers. In
addition to providing basic information about this religion, it attempts to
answer some of the fundamental questions about the human existence and its
purpose. Moreover, it is intended to be a main source of knowledge about this
great religion, which is followed by about 1.7 billion people worldwide.
Verses from the Holy Quran are the main source
of information for the topics discussed in this book, and other books written
by this author about Islam, followed by ‘Hadeeths (sayings) of the Prophet,
peace and blessings of Allah be upon him (pbbuh). Then, interpretations of the
Quran verses by the most renowned Muslim scholars, , particularly Al-Tabari,
Al-Qurtubi, and Ibn Katheer, are used as a background for understanding
the meanings of verses.. Their interpretations are valued for including
‘Hadeeths of the Prophet, pbbuh, as well as opinions and applications of his
Companions, may Allah be pleased with them (mAbpwt). Finally, verses of the Holy Quran, mentioned
in the discussed topics, are explained in relation to our contemporary
knowledge from the social and natural sciences, particularly anthropology,
sociology, biology, and cosmology. The objective is to show that the Holy Quran
is the Word of Allah (the God), praise to Him, as it contains so many
scientific facts, which have been discovered only in the past few centuries. Consequently,
it is an assurance to believers and an invitation to others, to believe in the
Lord of the Worlds, and His Message to humanity.
This author has divided his work about Islam
into seven related books (parts). The first book (Islam: A
Scientific View of God’s Message to Humanity) includes ten chapters. It
starts with a brief introduction about the Holy Quran, the Sunna, and Islamic
research, as the main sources of knowledge about Islam. Then, there is an
introduction to the three levels of faith: Islam (performing the five duties),
Ieman (faith), and I’hsan (righteousness). This is followed by a discussion
about of the scientific evidence for God’s existence and for the Holy Quran as
His message to humanity. An exploration is conducted, after that, about the
issue of creation and evolution, from an Islamic perspective, including how
life started on Earth, how it evolved, and the divine intervention. God’s
decision to honor humans as worthy of ruling over Earth is also addressed, with
particular attention to Adam’s winning of the contest with the angels and
getting out of Paradise. Then, there is an investigation of the issue of
whether humans are free in their choice to believe in God or not. This is
followed by an examination of some relationships of special importance in
explaining the tenets of Islam. The first is the relationship between the
spiritual and physical aspects of Islamic teachings. The second is the
relationship between the concepts of the mind, self, soul, spirit, and
happiness. The third is the relationship between the heart and the mind. With
God’s will, this book has been completed and published on amazon.com, to enable readers to get it as a paper copy. In addition, it is
available to readers for free reading and downloading on the author’s two
websites: ccun.org and aljazeerah.info.
The second
book (The Five Pillars of
Islam: A Scientific View of the Two Proclamations of Faith, Prayer, Charity,
Fasting, and Pilgrimage) includes five chapters, providing basic
information about the first level of faith (Islam), as manifested in the five
pillars of the faith structure. These are the Islamic proclamation of faith,
performing prayers, giving Zakat (charity), fasting the month of Ramadhan, and
making the Haj (pilgrimage) to the House of Allah in Makkah, once in a person’s
lifetime, if possible. Each one of these mandated ways of worship is explained
in terms of rationale, rules, and practices, directly from the verses of the
Holy Quran, ‘Hadeeths explaining them, and interpretations of Islamic scholars.
In addition, contemporary scientific research is used to show the benefits of
performing them, to the individual and to society. This book has also been
completed and published, together with the first book, in one volume, on amazon.com, to enable readers to get it as a paper copy. In addition, it is
available to readers for free reading and downloading on the author’s two
websites, mentioned above.
The following three remaining books address the
second level of faith (Ieman), namely, the belief in Allah (the God) and in His
angels, messengers, messages, the Last Day, as well as in His precise
measurement and His just decrees. Thus, the third book (Allah, His Good
Names: Who Is He? What Does He Want for Humans?) aims at knowing about Allah,
praise to Him, through His names and His adjectives, which He mentioned in the
Holy Quran. It also contains His rationale for the creation of humans on the Earth.
This book has also been completed and published on amazon.com, to enable readers to get it as a paper copy. In addition, it is
available to readers for free reading and downloading on the author’s two
websites, mentioned above.
The fourth book (Messengers of Allah to
His Intelligent Creations) contains seven chapters, about the Messengers of
Allah, praise to Him, to humans and jinn. It starts with a chapter about
angels, who are the honored worshippers and messengers of Allah to His
creations. Then, there are five chapters about the five human messengers, known
for their determination and for the miracles they were provided with. These are
Noo’h, Ibraheem, Moosa, ‘Eisa, and Mu’hammed (Noah, Abraham, Moses, Jesus, and
Mu’hammed), peace and blessings of Allah be upon them. The seventh chapter is
about the Night Journey and Ascent to heavens (Al-Isra Wal Mi’raj), which was a
miracle, honoring the final Prophet of Allah. It was also a glad tiding to
humans, that they can fly over the regions of the Earth, and through space to
heavens, with permission of Allah. This book has not been published as a paper
copy yet. However, its English version is available to readers for free reading
and downloading on the author’s two websites, mentioned above.
The fifth book (God’s Precise Measurement,
His Just Decrees, and the Last Day) addresses the remaining articles of the
second level of faith (Ieman). It contains three chapters, about signs of the
Hour, the Last Day, as well as God’s Precise Measurement and His Just Decrees
(Al-Qadar wal Qadha). This book has not been published as a paper copy
yet. However, the English versions of its second and third chapters are
available to readers for free reading and downloading on the author’s two
websites, mentioned above.
Concerning the third level of faith (I’hsan),
it will be addressed, God willing, in two books. The sixth book (An
Introduction to Islamic Shari’a: Commands of Prohibition and Admonition in the
Holy Quran”) is available, as an initial draft version, to readers for free
reading and downloading on the author’s two websites, mentioned above. The seventh
book is a continuation of the “Introduction to Islamic Shari’a,” but it
contains “God’s commands of Justice and Righteousness.” It has not been
completed yet.
***
Table of Contents
***
Introduction
…………………………………………………………………………………………………… 001
Chapter 1: God's Physical Features ………………………………………………………………………… 002
Chapter 2: Why Did Allah Create Humans on Earth?
…………………………………………………….. 006
Chapter 3: Methodological Background ……………………………………………………………………..
010
Chapter 4: The Longer List of the Good Names of Allah
………………………………………………….. 017
Chapter 5: Verbal Names, Unique Qualities Denied to Others, and
Deducted Traits ………………….. 281
Table 1: The Arabic Longer List of 151 Good Names of Allah in
Arabic …………………………………. 297
Table 2: English Translation of the Longer List of 151 Good Names
of Allah …………………………… 298
Table 3: The Arabic Shortened List of 99 Good Names of Allah in
Arabic ………………………………. 299
Table 4: The English Shortened List of 99 Good Names of Allah in
English …………………………….. 300
Documentation and Elaboration Notes ………………………………...………………………………...
301-388
***
The list of 151 Good Names of Allah, as numbered in this book:
1. اللهُ Allah (The God)
…………………………………………………………………………………….. 018
2.
إلَهُ God
…………………………………………………………………………………………………… 020
3.
إِلَٰهُ
النَّاسِ God of the People …………………………………………………………………………… 021
4.
الرَّحْمَـٰنُ The Beneficent
……………………………………………………………………………….. 023
5.
الرَّحِيمُ The Merciful
…………………………………………………………………………………...... 027
6. أَرْحَمُ
الرَّاحِمِينَ The Most Merciful
…………………………………………………………………….. 029
7.
خَيْرُ
الرَّاحِمِينَ The Best of the Merciful
………………………………………………………………. 030
8.
ذُو
الرَّحْمَةِ The One with (Possessor of) Mercy
…………………………………………………….. 033
9.
الْمَلِكُ The King, The Sovereign
……………………………………………………………………….. 034
10.
الْمَلِيكُ The Great King, The Great Sovereign
…………………………..…………………………… 036
11.
مَالِكُ
يَوْمِ
الدِّينِ Owner of the Day of Accountability
………………………………..……………….. 037
12.
مَالِكُ
الْمُلْكِ Owner of the Dominion ……………………………………………..…………………….
038
13.
الْقُدُّوسُ The Holy …………………………………………………………………..……………………
040
14.
السَّلَامُ The Peace ……………………………………………………………………..………………...
042
15.
الْمُؤْمِنُ The Believer in His Godhood, The safeguard of
Believers ……………..………………… 044
16.
الْمُهَيْمِنُ The Predominant ………………………………………………………..…………………….
046
17.
الْعَزِيزُ The Exalted in His Rare Might
……………………………………………..…………………. 047
18.
الْجَبَّارُ The Compeller ……………………………………………………………….………………….
050
19.
الْمُتَكَبِّرُ The Superior …………………………………………………………………….……………...
051
20.
الْخَالِقُ The Creator ……………………………………………………………….……………………..
052
21.
الْخَلَّاقُ The Creative and Constant Creator
…………………………………………………………. 054
22.
أَحْسَنُ
الْخَالِقِينَ The Best of Creators
……………………….………………………………………… 055
23.
الْبَارِئُ The Maker, The Inventor, the Curer
…………………………………………………………. 057
24.
الْبَدِيعُ Originator of the Heavens and the Earth
……………...……………………………………… 059
25.
الفَاطِرُ First Creator of the Heavens and the Earth
…………………………………………………. 060
26.
الْمُصَوِّرُ The Fashioner, The Shaper
………………………………………...………………………. 062
27.
غَافِرُ
الذَّنْبِ Forgiver of Sin
…………………………………………………………………………….. 064
28.
الْغَفُور The Perpetual Forgiver
………………………………………………………………………… 066
29.
الْغَفَّارُ The Most Forgiving
…………………………………………………………...………………… 068
30.
خَيْرُ
الْغَافِرِينَ The Best of Forgivers
………………………………………………………………….. 069
31.
ذُو
المَغْفِرَةٍ The One with (Possessor of) Forgiveness
……………………………………………… 070
32.
وَاسِعُ
الْمَغْفِرَةِ The Vast in Forgiveness
………………………………………………………………. 071
33.
أَهْلُ
الْمَغْفِرَةِ The Source of Forgiveness
…………………………………...………………………… 073
34.
أَهْلُ
التَّقْوَىٰ The Source of Righteousness
…………………………………………………………… 074
35.
الْقَاهِرُ The Subduer ……………………………………………………………………………………..
077
36.
الْقَهَّارُ The Prevailing Subduer
………………………………………………………………………… 078
37.
الْوَهَّابُ The Bestower
………………………………………………………………………………….. 080
38.
الرَّزَّاقُ The Provider, The Sustainer
…………………………………………………………………. 081
39.
خَيْرُ
الرَّازِقِينَ The Best of Providers, The Best of Sustainers
………………………..…………… 083
40.
الْفَتَّاحُ The Opener, The Judge …………………………………………………….…………………..
085
41.
خَيْرُ
الْفَاتِحِينَ The Best of Openers, The Best of Judges
……………………….………………….. 086
42.
الْعَلِيمُ The Knowing, The Knowledgeable, The
Omniscient …………………………….………….. 087
43.
عَالِمُ
الْغَيْبِ Knower of the Unknown …………………………………………………….…………….
090
44.
عَالِمُ
الْغَيْبِ
وَالشَّهَادَةِ Knower of the Unknown and the Known ……………………….…………….
091
45.
عَلَّامُ
الْغُيُوبِ Knower of the Unknowns ……………………………………………….………………
093
46.
وَاسِعٌ
عَلِيمٌ Vast (Encompassing), Knowing …………………………………………..…………….
094
47.
الْمُحِيطُ The Surrounding and Encompassing (in His
Knowledge and Power) ………….……….. 096
48.
السَّمِيعُ The Hearer, The All-Hearing
……………………………………………………….…………. 098
49.
الْبَصِيرُ The Seer, The All-Seeing
……………………………………………………….……………. 101
50.
الْحَكِيمُ The Wise, The Judge, The Perfect
…………………………………………..………..……… 103
51.
خَيْرُ
الْحَاكِمِينَ The Best of Judges ………………………………………………………….…………
105
52.
أَحْكَمُ
الْحَاكِمِينَ The Wisest of Judges ……………………………………………………..…………..
107
53. وَاسِعٌ
حَكِيمٌ Vast,
Encompassing in His Wise Judgment ………..…...…………………………... 108
54.
اللَّطِيفُ The Subtle, The Gentle, The Gracious to His
Creations ………………..………………… 109
55.
الْخَبِيرُ The Expert, The Acquainted ……………………………………………..…………………….
112
56.
الْحَلِيمُ The Forbearer
…………………………………………………………………………………… 115
57.
الشَاكِرُ The Thankful, The Appreciative
……………………………………………………………… 117
58.
الشَكُورُ The Most Thankful, The Most Appreciative
………………………………………………… 118
59.
الْعَلِيُّ The High …………………………………………………………………………………………..
119
60.
الْمُتَعَالُ The Higher than His Creations
………………………………………………………………. 121
61.
الأعْلَى The Highest
…………………………………………………………………………………….. 122
62.
الْكَبِيرُ The Grand
………………………...……………………………………………………………... 124
63.
العَظِيمُ The Great ………………………………………………………………………………………..
126
64.
الحَافِظُ The Preserver, The Guardian, The Protector,
The Watcher ………………………………. 129
65.
الحَفِيظُ The Strong Preserver, Guardian, Protector,
Watcher ………………...….………………... 130
66.
المُّقِيتُ The Sustainer, The Provider of Sustenance
………………………………………………… 131
67.
الحَسِيبُ The Reckoner, The Accountant, The Calculator
………………………………………….. 132
68.
سَرِيعُ
الْحِسَابِ The Fast in Reckoning, Accounting, and Calculation
…………………………….. 134
69.
أَسْرَعُ
الْحَاسِبِينَ The Fastest of Accountants, Calculators, and Reckoners
………...……………. 136
70.
الْكَرِيمُ The Generous
…………………………………………………………………...……………… 136
71.
الْأكْرَمُ The Most Generous
……………………………………………………………………………. 138
72.
الرَّقِيبُ The Watchful, The Observer
…………………………………………………………………. 140
73.
القَرِيبُ The Nearby, The Close
……………………………………………………………………….. 140
74.
المُّجِيبُ The Responder, The Responsive
………………………………...…………………………. 141
75.
نِعْمَ
الْمُجِيبُونَ Praised is the Best of the Responders
……………………………………………….. 144
76.
الْوَدُودُ The Loving, The Affectionate
…………………………...…………………………………….. 145
77.
الْحَمِيدُ The Praised, The Praiseworthy
………………………………………………………………. 147
78.
الْمَجِيدُ The Glorious
……………………………………………………………………………………. 149
79.
الشَهِيدُ The Witness
………………………………………..…………………………………………… 151
80.
الْحَقُّ The Truth, The Right
……………………………………………………………………………. 152
81.
الْمُبِينُ The Manifester
………………………………………………………………………………….. 155
82.
الْوَكِيلُ The Disposer of Affairs
………………………………………………………………………… 156
83.
نِعْمَ
الْوَكِيلِ Praised is the Best Disposer of Affairs
………………………………………………….. 159
84.
الْكَافِي The Sufficient
…………………………………...………………………………………………. 160
85.
الْقَوِيُّ The Powerful
…………………………………………………………………………………….. 161
86.
ذُو
الْقُوَّةِ Possessor of the Power
……………………………………………………………………… 164
87.
الْمَتِينُ The Strong ……………………………………………………………………………………….
165
88.
الْمُسْتَعَانُ The One Sought for Help
…………………………………………………………………… 166
89.
الْوَلِيُّ The General Caretaker
…………………………………………………………………………. 167
90.
المَوْلَى The Special Caretaker
…………………………………………………...……………………. 168
91.
نِعْمَ
المَوْلَى Praised is the Best Special Caretaker
…………………………………………………... 171
92.
النَّصِيرُ The Supporter
……………………………………...………………………………………….. 172
93.
نِعْمَ
النَّصِيرُ Praised is the Best Supporter
…………………………………………………………… 172
94.
خَيْرُ
النَّاصِرِينَ The Best of Supporters
………………………………………………………………. 173
95.
خَيْرُ
الْمَاكِرِينَ The Best of Planners
…………………………………..……………………………… 174
96.
خَيْرُ
الْفَاصِلِينَ The Best of Deciders
…………………………………………………………………. 176
97.
الْهَادِي The Guide to the Right Path
………………………………………………………………….. 177
98.
الْحَيُّ The Eternally Living
……………………………………………………………………………… 178
99.
مُحْيِي
الْمَوْتَى Reviver of the Dead …………………………………………………………………….
183
100.
مُخْرِجُ
الْمَيِّتِ
مِنَ
الْحَيِّ Bringer of the Dead from the Living
………………………...……………. 184
101.
الْقَيُّومُ The Sustainer of the Universe
……………………………………...………………………… 185
102.
الْوَاحِدُ The One (God) …………………………………………………………………………………
186
103.
الْأَحَدُ The Uniquely One (God)
………………………………………………………………………. 188
104.
الصَّمَدُ The Eternal, Self-Sufficient, and the
Absolute ………………………...…………………… 189
105.
غَالِبٌ
عَلَىٰ
أَمْرِهِ The Predominant Over His Affairs
……………………………………………….. 190
106.
فَعَّالٌ
لِّمَا
يُرِيدُ Doer of What He Wants
………………………………………………………………. 191
107.
الْقَادِرُ The Able
…………………………...……………………………………………………………. 193
108.
القَدِيرُ The Capable
……………………………………...…………………………………………….. 195
109.
المُّقْتَدِرُ The Perfect in Ability
…………………………………………………………………………. 197
110.
نِعْمَ
الْقادِرُونَ Praised is the Best of the Capable
……………………………………………….….. 198
111.
نِعْمَ
الْمَاهِدونَ Praised is the Best of the Preparers
………………………………………………… 200
112.
الْأَوَّلُ The First
………………………………………………...………………………………………. 201
113.
الْآخِرُ The Last …………………………………………………………………………………………
202
114.
الظَّاهِرُ The Manifest
………………………………………………………………………………….. 203
115.
الْبَاطِنُ The Latent ………………………………………………………………………………………
205
116.
الْبَرُّ The Good, The Kind
……………………………...……………………………………………… 206
117.
التَّوَّابُ The Acceptant of Repentance
…………………………...………………………………….. 208
118.
قَابِلُ
التَّوْبِ The Acceptor of Repentance
…………………………………………………………… 209
119.
الْعَفُوّ The Pardoner
……………………………………………………………………………………. 212
120.
الرَؤوفُ The Kind ………………………………………………………………………………………
214
121.
الْغَنِيُّ The Rich, The Free of Need, The
Self-Sufficient, ……...…………………………………… 216
122.
نُورُ
السَّمَاوَاتِ
وَالأرْضِ Light of the Heavens and the Earth
…………………………………….. 221
123.
الْوَارِثُ The Inheritor
………………………………………………………………………………….. 226
124.
خَيْرُ
الْوَارِثِينَ The Best of Inheritors
………………………………………………………………… 228
125.
خَيْرُ
الْمُنْزِلِينَ The
Best of Accommodators, the Best of Descenders ………………..………….. 230
126.
فَالِقُ
الْإصْبَاحِ Cleaver (Splitter) of the Day Break
…………………………………………………. 232
127.
فَالِقُ
الْحَبِّ
وَالنَّوَىٰ Cleaver (Splitter) of grain and seeds
………………………………………….. 233
128.
شَدِيدُ
الْمِحَالِ The Severe (Utmost) in Powers and Capabilities
……………...…………………… 236
129.
شَدِيدُ
الْعِقَابِ The Severe in Punishment
…….………………………………………………………. 237
130.
شَدِيدُ
الْعَذَابِ The Severe in Torment
………………………………………………………………… 238
131.
ذُو
عِقَابٍ
أَلِيمٍ The One with the Painful Punishment
………………………………………………. 241
132.
ذُو
انتِقَامٍ The One with Revenge
…………………………………………………………………….. 241
133.
ذُو
الْفَضْلِ The One with (Possessor of) Favors
…………………………………………………… 243
134.
ذُو
الطَّوْلِ The One with (Possessor of) Abundance
………………………………………………. 246
135.
ذُو
الْمَعَارِجِ The One with the Ascents
……………………………………………………………… 247
136.
ذُو
الْعَرْشِ The One with the Throne
………………………………………………………………… 248
137.
ذُو
الْجَلَالِ
وَالْإِكْرَامِ One with the Majesty and Honor ………………………..…..………………..
251
138.
رَفِيعُ
الدَّرَجَاتِ The Highest in Ranks
……………………………………………………………….. 252
139.
الرَبُّ Lord …………………………………………………………………………..…….…………….
254
140.
رَبُّ
الْعَرْشِ The Lord of the Throne
………………………………………………………………… 257
141.
رَبُّ
الْعِزَّةِ Lord of the Might
…………………………………………………………………………. 258
142.
رَبُّ
الشِّعْرَى Lord of Sirius (the known star)
………………………………………………………. 260
143.
رَبُّ
السَّمَاوَاتِ
وَالْأَرْضِ Lord of the Heavens and the Earth
…………………………………….. 262
144.
رَّبُّ
السَّمَاوَاتِ
وَالْأَرْضِ
وَمَا بَيْنَهُمَا Lord of the Heavens, the Earth, and What is
Between them .264
145.
رَبُّ
الْمَشْرِقِ
وَالْمَغْرِبِ Lord of the Sunrise and the Sunset
……………………………………… 267
146.
رَبُّ
الْمَشْرِقَيْنِ
وَرَبُّ
الْمَغْرِبَيْنِ Lord of the Two Sunrises and the Two Sunsets
……………….. 268
147.
رَبُّ
الْمَشَارِقِ
وَالْمَغَارِبِ Lord of the Sunrises and the Sunsets
…………………………………. 270
148.
رَبُّ
الْفَلَقِ Lord of the Daybreak
……………………………………………………………………… 273
149.
رَبُّ
كُلِّ شَيْءٍ Lord of Everything
……………………………………………………………………. 274
150.
رَبُّ
النَّاسِ Lord of the People
……………………………………………………………………….. 275
151.
رَبُّ
الْعَالَمِينَ Lord of the Worlds
…………………………………………………………………….. 277
Introduction
أعُوذُ
باللهِ مِنَ
الشَّيْطَانِ
الرَّجِيمِ
بِسۡمِ
ٱللهِ
ٱلرَّحۡمَـٰنِ
ٱلرَّحِيمِ
I seek refuge with Allah from the stoned Shaytan
In the Name of Allah, the Beneficent, the
Merciful
Allah,
praise to Him, in His Highness (Sub’hanahu wa Ta'ala) has instructed Muslims to
"seek refuge with Him from the Stoned Shaytan (Cursed and expelled Satan),"
whenever they start reciting the Holy Book Al-Na’hl, 16: 98). This also applies
to prayers, before starting the recitation of the first Chapter of the Holy
Quran, and at the start of any action, to be shielded against the evil of the
Shaytan whispering. In addition, the description of the Shaytan (Satan) as "Stoned"
is a reference to the story of Ibraheem (Abraham), peace be upon him, who threw
stones at the Shaytan, when he tried to dissuade him away from obedience to
Allah, as we learn from the ‘Hadith. [1]
So, I seek refuge with Allah from the stoned Shaytan, in the Name of Allah,
the Beneficent, the Merciful, and peace and blessing be upon His final
Messenger, Mu’hammed, his family, his Companions, and those who follow his
guidance, until the Day of Recompense.
This
Book is About Allah, Praise to Him, 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 five chapters and a section containing the book notes, which
includes the documentation and referencing of the Holy Quran verses and
'Hadiths, mentioned in various chapters. It also addresses some topics with
more details than mentioned in the book chapters.
The
first chapter
addresses the topic of God’s physical features, which He has mentioned in the
Holy Quran. The second chapter attempts to explain why Allah has created
humans, on Earth, and what He wants for them. The third chapter is about the
methodological background of writing about the Good Names of Allah. The fourth
chapter is the largest in this book. It contains a list of the Good Names of
Allah, which represent His traits and capabilities, as mentioned literally and
directly in Holy Quran, with verse references and explanation of each Name, and
how its meanings can be applied to our everyday life. The fifth chapter
includes three categories of the attributes of Allah, which have not been
included in the long list of the Good Names of Allah. These are verbal names,
qualities of Allah which are denied to others, and traits deducted by other
authors. The fifth chapter also provides a table containing the 151 listed Good Names of Allah, which
are mentioned in the fourth chapter. Finally, the fifth chapter provides
another table, which contains the 99 Good Names of Allah, as selected by this
author, in response to the call of the Prophet, pbbuh, to Muslims. This list is
selected from the larger list mentioned in the fourth chapter and first table,
after the exclusion of other Names, which are derivatives of the same root verb.
This author is solely responsible
for the translation of the verses and the ‘Hadeeths mentioned in this book.
This applies to both the specific translation of meanings and the summary
translation of verse interpretations, which are attributed to the cited Islamic
scholars. [2]
*** *** ***
***
Allah,
His Good Names,
Who Is He?
What Does
He Want for Humans?
As He Described Himself in the Holy Quran
***
Chapter 1
God's Physical Features
***
أعُوذُ
باللهِ مِنَ
الشَّيْطَانِ
الرَّجِيمِ
بِسۡمِ
ٱللهِ
ٱلرَّحۡمَـٰنِ
ٱلرَّحِيمِ
I seek refuge with Allah from the stoned Shaytan
In the Name of Allah, the Beneficent, the
Merciful
***
Allah, Praise to Him
in His Highness (Subhanahu wa Ta'ala) 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 Surat Al-Shoora (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 ‘Hadith, without trying to equate them with the physical
features of humans. [3]
Here are few examples of the physical features of Allah, praise to
Him, from the Holy Quran, which mention that He sat on the Throne, He hears and
sees, and He has a face and two hands.
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 (الْبَقَرَةُ
، 2: 115).
فَآتِ
ذَا
الْقُرْبَى
حَقَّهُ
وَالْمِسْكِينَ
وَابْنَ
السَّبِيلِ
ذَلِكَ
خَيْرٌ لِلَّذِينَ
يُرِيدُونَ وَجْهَ
اللَّهِ وَأُولَئِكَ
هُمُ
الْمُفْلِحُونَ
(الرُّومُ
، 30: 38).
وَمَا
آتَيْتُمْ
مِنْ زَكَاةٍ
تُرِيدُونَ وَجْهَ
اللَّهِ فَأُولَئِكَ
هُمُ
الْمُضْعِفُونَ
(الرُّومُ
، 30: 39).
إِنَّمَا
نُطْعِمُكُمْ
لِوَجْهِ
اللَّهِ لَا
نُرِيدُ
مِنْكُمْ
جَزَاءً
وَلَا شُكُورًا
(الإنْسَانُ
، 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-Insan,
76: 9).
2. Some
verses of the Holy Quran mention that Allah, Praise to Him in His Highness, has
a Throne to sit on, as follows:
إِنَّ
رَبَّكُمُ
اللَّـهُ
الَّذِي
خَلَقَ السَّمَاوَاتِ
وَالْأَرْضَ
فِي سِتَّةِ أَيَّامٍ
ثُمَّ
اسْتَوَىٰ
عَلَى
الْعَرْشِ (الأعْرَافُ
، 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
(يُونُسُ ، 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 in the Good Name of Allah, Al-‘Hayyu (the
Eternally Living), tells us that Allah, praise to Him in His Highness, has a Chair to put His Feet on, as mentioned in the authentic (Sa’hi’h)
‘Hadith. [4]
4. The following verses 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. With His Hands, He gives or denies that which He
wills for whom He wills. He has power over all things.
إنَّ
الْفَضْلَ بِيَدِ
اللَّـهِ يُؤْتِيهِ
مَن
يَشَاءُ وَاللَّـهُ
وَاسِعٌ
عَلِيمٌ (آلِ عِمْرَانَ
، 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 (النَّمْلُ
، 27:
63).
تَبَارَكَ
الَّذِي بِيَدِهِ
الْمُلْكُ وَهُوَ
عَلَىٰ كُلِّ
شَيْءٍ
قَدِيرٌ (الْمُلْكُ
، 67: 1).
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 )آلِ
عِمْرَانَ ، 3: 26(.
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).
Say: 'O Allah, Owner of the Sovereignty (Power). You give the governance
to whom You will and take the 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 three renowned Muslim scholars related three interpretations
for Verse 3: 26, which mentioned the hand of Allah, praise to Him, as follows:
The first interpretation
focused on stating that the good, power, and exaltedness are in the Hand of Allah. He gives
or denies them to that which He wills. He took them out of the
Children of Israel because they rejected God's message, which was delivered to
them by Jesus Christ, peace be upon him. Instead, He exalted His Prophet
Muhammed, pbbuh, by giving him the final and complete Message of God to
Humanity.
The second interpretation
mentioned that the verse was about the Christians of Najran, in southern
Arabia, who worshipped Jesus Christ as God, just 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 like Jesus to perform such
miracles, as He is powerful over all things.
The third interpretation was
that the verse was revealed in response to a call by Prophet Muhammed, pbbuh, who asked Allah, praise to Him, to
support Muslims in conquering the Persian and Roman empires. The call was answered 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. In
addition, most of the Roman empire was conquered by Muslims, particularly
eastern (Levant), western (Spain), and southern (North African) Mediterranean
coasts. Only the northern Mediterranean coasts stayed under the Roman rule
until the rise of the Ottoman empire, when Greece and major parts of eastern
Europe became under the Muslim Ottoman rule.
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-Shoora (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 (طَهَ ، 20: 46).
لَّقَدْ
سَمِعَ
اللَّـهُ
قَوْلَ
الَّذِينَ
قَالُوا
إِنَّ
اللَّـهَ فَقِيرٌ
وَنَحْنُ
أَغْنِيَاءُ سَنَكْتُبُ
مَا قَالُوا
وَقَتْلَهُمُ
الْأَنبِيَاءَ
بِغَيْرِ
حَقٍّ
وَنَقُولُ
ذُوقُوا
عَذَابَ
الْحَرِيقِ (آلِ ِعْمَرَانَ
، 3: 181).
قَدْ سَمِعَ
اللَّـهُ
قَوْلَ
الَّتِي
تُجَادِلُكَ
فِي زَوْجِهَا
وَتَشْتَكِي
إِلَى
اللَّـهِ وَاللَّـهُ
يَسْمَعُ تَحَاوُرَكُمَا إِنَّ
اللَّـهَ
سَمِيعٌ
بَصِيرٌ (الْمُجَادِلَةُ
، 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 as his/her Creator has His own,
which do not necessarily look like those of humans. Thus, Allah, praise to Him,
created humans in the best image, as
stated in Verse 95: 4.
لَقَدْ
خَلَقْنَا
الْإِنسَانَ فِي
أَحْسَنِ
تَقْوِيمٍ (التِّينُ
، 95:
4).
Al-Tabari and Ibn Katheer 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 enabling them of walking upright,
speaking, knowing right and wrong, and having the capability to choose between
them. The same meaning came in verse 64: 3, as follows:
خَلَقَ
السَّمَاوَاتِ
وَالْأَرْضَ
بِالْحَقِّ وَصَوَّرَكُمْ
فَأَحْسَنَ
صُوَرَكُمْ ۖ وَإِلَيْهِ
الْمَصِيرُ
(التَّغَابُنُ
، 64: 3).
He created the heavens and the Earth in truth and made your images in the best of images, and to Him
is the (final) destination
(Al-Taghabun, 64: 3).
*** *** ***
Allah,
His Good Names,
Who Is He?
What Does
He Want for Humans?
As He Described Himself in the Holy Quran
***
Chapter 2
Why Did Allah Create Humans on Earth?
***
أعُوذُ
باللهِ مِنَ
الشَّيْطَانِ
الرَّجِيمِ
بِسۡمِ
ٱللهِ
ٱلرَّحۡمَـٰنِ
ٱلرَّحِيمِ
I seek refuge with Allah from the stoned Shaytan
In the Name of Allah, the Beneficent, the
Merciful
***
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 (51: 56). 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. [5]
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. [6]
Allah, praise to Him, explained righteousness (doing good deeds) in three
terms: Bir, Taqwa, and I’hsan. Bir (Righteousness) is (practiced by the) one who believes in
Allah, the Last Day, the angels, the Book, and the prophets, and gives wealth,
in spite of love for it, to relatives, orphans, the needy, the traveler, those
who ask (for help), and for freeing slaves; (and who) establishes prayer and
gives zakat; (those who) fulfill their promise when they promise; and (those
who) are patient in poverty, hardship, and during battle. Those are the ones
who have been true, and it is those who are the Muttaqoon (righteous) (Al-Baqara, 2: 177).
Thus, it is noteworthy that in verse 2: 177,
the term of Bir includes all articles of Iman (faith), two
articles (requirements) of Islam (prayer and giving zakat), and some aspects of
I’hsan (keeping promises, patience, and truthfulness.). Another observation is
that those who do these “Bir” deeds are also Muttaqoon (righteous). This means that the Bir good deeds are also
the same Taqwa good deeds but performed from two different perspectives. Bir is
doing good deeds in obedience to Allah, praise to Him, for the love of doing
them, and for knowing of their benefits for the individual, family, and
society. Taqwa is also doing the same good deeds, in obedience to Allah, praise
to Him, but to avoid His punishment.
There are many verses in the Holy Quran,
which mention this meaning for the term of Taqwa. It refers to God’s anger and
His punishment (5: 2), avoidance of punishment in the Fire (3: 131), and
avoidance of trials or ordeal (8: 25). [7]
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 saying and doing as best as a person can,
which is possible by following God’s commands, avoiding His prohibitions, and
calling for His sake.
The Holy Quran tells us that Allah commands
I’hsan (16: 90), in words and deeds (41: 33), commands good treatment of
parents (17: 23), praises those who practice I’hsan by declaring His love for
them (2: 195), assures them that they should not be afraid or sad (2: 112), and
promises them with great rewards in His Paradise (5: 85). [8]
Many verses of the Holy Quran tell us that
I’hsan is represented by spending in the way of Allah and by not committing
self-inflected harm (2: 195), restraint and forgiveness (3: 134), by not
corrupting the Earth and by calling on Allah, looking for His rewards and for
avoidance of His punishment (7: 56), by being sincere in following God’s
commands and teachings of His Messenger (9: 91), by patience (11: 115), by
practicing Taqwa (22: 37), and by fighting for His sake ((29: 69). [9]
The Prophet, pbbuh, provided us with examples on the
practical application 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.” Thus, I'hsan is
saying and doing only that which pleases Allah and conforms to His commands.
This is the level of righteousness, perfection, as well as doing and saying the
ultimate good for the sake of goodness and righteousness, to the person’s best
knowledge and ability.
In another
‘Hadith, he said that he was sent to complete (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). [10]
***
2. If we think about effects of performing the
mandatory ways of worship (‘Ibadat) and doing good deeds (Bir, Taqwa, and
I’hsan) on people, 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
ones, those who practice Taqwa (3: 133). We are also told that 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 disbelieve in God’s verses (4: 56), and disobey Allah and
His Messenger, will be doomed in the Hellfire, forever (72: 22-23). [11]
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 discontent 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 the 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. [12]
***
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 may not even 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). [13]
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). [14]
***
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 Paradise, in His vast universe, in the
hereafter (7: 43). [15]
To encourage Muslims to be
successful in their lower life test, 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 them 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 ever heard, and no human has ever been able to imagine about the
pleasures of their life in His Paradise. [16]
*** *** ***
***
Allah,
His Good Names,
Who Is He?
What Does
He Want for Humans?
As He Described Himself in the Holy Quran
***
Chapter 3
Methodological Background
of Writing About the Good Names of Allah
***
أعُوذُ
باللهِ مِنَ
الشَّيْطَانِ
الرَّجِيمِ
بِسۡمِ
ٱللهِ
ٱلرَّحۡمَـٰنِ
ٱلرَّحِيمِ
I seek refuge with Allah from the stoned Shaytan
In the Name of Allah, the Beneficent, the
Merciful
***
Introduction
This Chapter contains a list of the Good
Names of Allah, which were identified literally and directly from the Holy
Quran. Each name is referenced by citing some of the verses in which it is
mentioned. Then, it is explained according to the meanings understood from the verses,
including the interpretations of the three renowned Muslim scholars, Al-Tabari,
Al-Qurtubi, and Ibn Katheer, may Allah reward them for their great works,
particularly the ‘Hadiths included in their interpretations. Moreover, further
explanations of the meanings of the Names were sought from the books of two
earlier scholars, Al-Ghazali and Al-Qurtubi, as well as from three
contemporary scholars, Al-Sha’rawi, Al-Qaradhawi, and Al-Najdi, may
Allah reward them for their valuable works on this subject. Finally, a list of the
Good Names of Allah is reached, on the basis of literal description of Allah,
praise to Him, of Himself. [17]
Some translators translated the "Good
Names of Allah" also as the "Most
Beautiful Names of Allah."
There are many websites in Arabic,
English, and other languages, which mention, list, or translate the Good Names
of Allah. 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 the disputed list, which was
attached to the ‘Hadith recorded by Al-Tirmidthi and narrated by Abu Hurayrah,
mAbpwh. That list combines some of the Good Names of Allah (which are stated
clearly in the Holy Quran) with God's Attributes, which are deducted,
understood, or concluded as a result of mentioning verbs or adjectives related
to Him.
This author is providing readers with the
following list of 151 Good Names of Allah, which
is different from the above-mentioned lists, in that it only includes the Names
that are mentioned as descriptions of Allah of Himself, clearly and directly in
the Holy Quran, with citations for some of the verses they are mentioned in.
The list also includes Names, which are
variants, based on the same root verb, but they are all authentic and directly
mentioned in the Holy Quran. Most of them are presented as a singular- word
Name, but the list also includes compound Names composed of several words.
Thus, this list includes more of the Good Names of Allah than the traditional
lists.
This is followed by a presentation of a
shortened list of 99 Good Names of Allah, in response to the ‘Hadith
of Prophet Muhammed, pbbuh, in which he encouraged us to search for and study
them. The list includes 81 one-word Names and 18 Names composed of several or
compound words, as mentioned in the Holy Quran.
However, this author does not claim that his list is exclusive.
Actually, he encourages other researchers to study this list and to continue
the work of finding and studying more of the Good Names of Allah.
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 (الأعْرَافُ
، 7: 180).
قُلِ
ادْعُوا
اللَّهَ أَوِ
ادْعُوا
الرَّحْمَنَ
أَيًّا مَا
تَدْعُوا
فَلَهُ الْأَسْمَاءُ
الْحُسْنَى (الإسْرَاءُ
، 17: 110).
اللَّهُ
لَا إِلَهَ
إِلَّا هُوَ
لَهُ الْأَسْمَاءُ
الْحُسْنَى
(طَهَ ، 20: 8).
هُوَ
اللَّهُ
الْخَالِقُ
الْبَارِئُ
الْمُصَوِّرُ
لَهُ الْأَسْمَاءُ
الْحُسْنَى (الْحَشْرُ
، 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-Isra, 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 Mas’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.” [18]
In another 'Hadith, the Prophet,
pbbuh, urged Muslims to account for (search for, list, study, and observe)
ninety-nine Good Names of Allah, encouraging them to know their Lord, to win
His contentment, and consequently His everlasting Paradise. In that ‘Hadith, the
Prophet's Companion Abu Hurayrah, mAbpwh, said that the Prophet, pbbuh, said:
To Allah, there are ninety-nine
names, one hundred minus one. Whoever accounts for (search for, list, study,
and observe) them will enter Paradise. Allah is One. He likes this witr
characteristic (The witr is an odd number, such as ninety-nine - Author's
explanation). [19]
Early Islamic scholars, like Al-Ghazali,
Al-Qurtubi, and Ibn Taymiyah, as well as contemporary ones, like Al-Sha’rawi,
Al-Qaradhawi, and Al-Qa'htani,
may Allah reward all of them for their great efforts, provided a useful explanation
for this ‘Hadith. They said that it
does not mean that Allah has only ninety-nine Good Names. Rather,
the Prophet, pbbuh, wanted to encourage Muslims to search for the Names of Allah,
learning about them, and observing the teachings learned from them. Further,
they mentioned that the ‘Hadith narrated by Abu Hurayrah, mAbpwh, to which
there was an attached list of ninety-nine claimed Good Names, was not a Sa’hi’h
(correct) ‘Hadith. The eminent ‘Hadith scholar, Al-Albani, supported this
statement by concluding that it is a weak ‘Hadith, when the list is attached to
it, but it is a Sa’hi’h ‘Hadith without it. [20]
There
are four apparent pieces of evidence, which explain the weakness in the
authentication of the ‘Hadith attributed to Companion Abu Hurayrah, mAbpwh. The
first is that there is inconsistency in the narration of the two versions of
the ‘Hadith, which are different from each other in changing some names and in
the alternatives given to the changed ones.
Al-Qurtubi
followed Al-Ghazali in mentioning opinions of the ‘Hadith scholars
preceding them about the likelihood that the claimed list was gathered by the
narrator of the ‘Hadith, not the saying of the Prophet, pbbuh. In addition, the
authors of the two Sa’hi’h Sunna books, Al-Bukhari and Muslim, did not
include the list of names with the Abu Hurayra ‘Hadith. Ibn Taymiya added his
explanatory opinion that “the ninety-nine names were not mentioned in a Sa’hi’h
(correct, authenticated) ‘Hadith, attributed to the Prophet, pbbuh. The most
commonly known among people is the ‘Hadith recorded by Al-Tirmidthi, as
narrated by Al-Waleed Bin Muslim, who narrated it from Shu’ayb, who narrated it
from Abu ‘Hamza. The ‘Hadith keepers (scholars) say that this addition (the
list of names) is what Al-Waleed Bin Muslim gathered from his teachers (‘Hadith
scholars). The other version of the ‘Hadith, which was recorded by Ibn Maja is
weaker than this one” (which was recorded by Al-Tirmidthi).
The
second piece of evidence, which explains the weakness of the ‘Hadith, is that
there are Good Names of Allah, which are mentioned in the Holy Quran but not
included in the claimed list. Examples of such names are Al-Mawla (the
Protector), Al-Naseer (the Supporter), Al-Ghalib (the Predominant), Al-Qareeb
(the Nearby), Al-Rab, Al-Nassir (the Strong Supporter), Shadeed Al-‘iqab
(the Severe in Penalty), Qabil Al-twab (the Acceptant of Repentance), Ghafir
Al-Dthanb (the Forgiver of Sin), and Mukhrij Al-Mayyit mina
Al-‘Hayy (Bringer of the Dead from the Living).
The
third piece of evidence, which explains the weakness of the ‘Hadith, is that
the claimed list of names attached to it contains 25
of names, which are not mentioned literally in the Holy Quran.
These are Al-Qabidh (the Gripper), Al-Basit (the Even-handed),
Al-Khafidh (the Bringer of Some People Down), Al-Rafi’ (the
Raiser of Some People Up), Al-Mu’iz (the Bestower of Might), Al-Mudhil (the
Humiliator), Al-‘Hakam (the Judge), Al-‘Adl (the Just), Al-Jaleel (the
Majestic), Al-Ba’ith (the Resurrector), Al-Mubdi (the Beginner), Al-Mu’eed (the
Repeater of His Creation), Al-Mumeet (the One Who causes people to die),
Al-Wajid (the Finder), Al-Majid (the Glorious), Al-Muqaddim (the One Who causes
things to happen early), Al-Mu-akhir (the One Who causes things to be
delayed), Al-Waali (the Overseeing Ruler), Al-Muqsit (the One Who treats people
fairly), Al-Mughni (the One Who enables some people to become rich),
Al-Mani’ (the One Who can deny something to somebody), Al-Dhaar (the One
Who can cause harm to somebody), Al-Naafi’ (the One Who can cause benefit to
somebody), Al-Rasheed (the Good Guide), and Al-Saboor (the Patient).
The
fourth piece of evidence, which explains the weakness of the ‘Hadith, is that
including a list of Names in the ‘Hadith contradicts with the advice of the
Prophet, pbbuh, to Muslims, in the same ‘Hadith, to account for (search for, list, study, and observe) ninety-nine of them, as he
would have already provided such names. [21]
Search Criteria for the
Good Names of Allah
Allah, praise to Him, told to us that He has Good Names,
mentioned in many verses of the Holy Quran, and He advised us to call on Him
with such Names (Al-A’araf, 7: 180; Al-Isra, 17: 110; Ta-Ha, 20: 8). He
also listed eighteen of them
directly in verses 59: 22-24, as follows:
هُوَ
اللَّهُ
الَّذِي لَا
إِلَٰهَ
إِلَّا هُوَ ۖ
عَالِمُ
الْغَيْبِ
وَالشَّهَادَةِ
ۖ هُوَ
الرَّحْمَٰنُ
الرَّحِيمُ ﴿٢٢﴾
هُوَ اللَّهُ
الَّذِي لَا
إِلَٰهَ إِلَّا
هُوَ
الْمَلِكُ
الْقُدُّوسُ
السَّلَامُ
الْمُؤْمِنُ
الْمُهَيْمِنُ
الْعَزِيزُ
الْجَبَّارُ
الْمُتَكَبِّرُ
ۚ سُبْحَانَ
اللَّهِ
عَمَّا
يُشْرِكُونَ ﴿٢٣﴾
هُوَ اللَّهُ
الْخَالِقُ
الْبَارِئُ
الْمُصَوِّرُ
ۖ لَهُ
الْأَسْمَاءُ
الْحُسْنَىٰ
ۚ يُسَبِّحُ
لَهُ مَا فِي
السَّمَاوَاتِ
وَالْأَرْضِ
ۖ وَهُوَ
الْعَزِيزُ
الْحَكِيمُ ﴿٢٤﴾ (الْحَشْرُ
، 59:
22-24).
He is Allah, there is no other god than He, Knower of the
Unknown and the Known. He is the Beneficent, the Merciful. (22) He is Allah, there
is no other god than He, the Sovereign, the Holy, the Peace, the Believer in
His Godhood, the Predominant, the Rare in Might, the Compeller, the Superior.
Exalted is Allah above whatever they associate with Him. (23) He is Allah, the
Creator, the Inventor, the Fashioner; to Him belong the Good Names. Whatever is
in the heavens and the Earth is exalting Him. And He is the Exalted in Might,
the Wise. (24) (Al-‘Hashr, 59: 22-24).
The Names which
Allah, praise to Him, willed to mention to us in His Holy Book, are the ones
which we can understand and comprehend. However, He did not mention His other
Names, because we may not be able to understand them. In particular, this
applies to His Names which may describe His knowledge, His planning, and His
will in other parts of His vast dominion, which includes the seven heavens, the
seven earth-like planets, the Chair, and the Throne, as well as whoever
inhabits them. In addition, His knowledge is absolute, about what was, what is,
and what will be, while the knowledge of His creations is limited in quantity,
quality, time, place, and condition.
It follows that
we should keep His Names as mentioned in the Holy Quran and the Sa’hi’h
‘Hadiths. We should not make any changes to them, in observance to the command
of Allah in verse 7: 180, mentioned above, to avoid what the polytheists did
centuries after Ibrahim and Isma’il, peace be upon them. They called their
idols Al-Lat, Al-‘Uzza, and Manat, which are deviated changes from His true
Names of Allah, Al-‘Azeez, and Al-Mannan.
Some
researchers who wrote about this subject did not pay attention to this command
of Allah, as they would be focused on accounting for the largest number of His
Names in the Holy Quran and the Sunna. An example of these researchers was Ibn
Al-Wazeer (died in 822 Hijriya, 1419 AD), may Allah reward him for his
good-intentioned work on the subject. He compiled a list of 155 names, which he
claimed to include clearly and literally mentioned names of Allah in the Holy
Quran, except one. This was “Al-A’az” (the Rarest in Might), which he deducted
from verse 8 of Surat Al-Munafiqoon (Chapter 63) of the Holy Quran. The truth
is that his list includes 21 names which have not been mentioned clearly and
literally as texts in the Holy Quran.[22]
Other researchers who wrote about the subject had
difficulty in classifying the Names of Allah, as adjectives or Names. The
difficulty is due to the fact that these are traits of Allah, which classifies
them as adjectives, according to the Arabic grammatical rules. So, such
researchers would wonder, why would Allah, praise to Him, refer to them as His
Names when these are His traits, which are grammatically known as adjectives?
It is amazing that these researchers missed noticing that
the Holy Quran descended in the Arabic language, known to Arabs at the time of
revelation, including their various tribal dialects. However, the science of
Arabic grammar started after the death of the Prophet, pbbuh, in response to
the necessity of teaching Arabic to new Muslims everywhere, to be able to
understand the Book of Allah and the Sunna of His Messenger.
So, it was the Arab grammarians who divided speech into
nouns, verbs, and prepositions. Then, they divided nouns into common names,
adjectival names, and verbal names. Their work started with Abu Al-Aswad
Al-Du-ali, and Al-Khalil Bin A’hmed, climaxed with Sibawayh, Al-Mazini,
and Ibn Al-Sakeet, and was refined by other grammarians after them, until the
sixth Hijri Century. [23]
Thus, when
Allah, praise to Him, referred to His traits as His Names, instead of
describing them as His adjectival names, that was in harmony with how Arabs knew and understood their language,
at the time of revelation. This means that the Holy Quran and the ‘Hadith were
two original sources of knowledge about the Arabic language, which preceded the
science of Arabic grammar. Consequently, the work of Arab grammarians should
have been dominated by these two sources, not the other way around, including
the grammatical rules, which were reached to teach Arabic to Muslims
everywhere.
It follows that even the Name “Allah” is an adjectival name. It means an “Ilah“ (God). When it is preceded by the
definite article (Al), it becomes “Al-Ilah” (The God), then a contracted form
of the word is produced, which is “Allah. However, Allah, praise to Him, has
distinguished this Name, by referring to Himself with it, using the pronoun
“Ana” (I),” saying “Ana Allah” (I’m Allah), in verses 20: 14, 27: 9, and 28:
30.
He also distinguished four other Names, by referring to
Himself with them, using the pronoun “Ana” (I), saying that He is an “Ilah”
(God), in verse 16: 2, “Al-Ghafoor (the Forgiving), Al-Ra’heem” (the Merciful),
in verse 15: 49, and “Rab” (Lord), in verses 20: 12, 21: 92, and 23: 52. [24]
Arab
grammarians have agreed that a word can be understood by two factors. The first
is identified in relation to how it is pronounced, which leads to the
classification of words to nouns, verbs, and prepositions. The second factor is
described in relation to the meaning of a word, which is realized in the mind.
Then, the meaning determines how the word is written and pronounced. However,
there were several disagreements among them, such as the disagreement about the
right root of derivation. While the Basra scholars argued that the noun is the
right root of derivation, the Kufa scholars argued that the verb is the right
root from which nouns are derived. [25]
Further,
they divided the three branches of the pronunciation factor into other
sub-branches. Thus, they considered adjectives as a branch of nouns, mentioning
that an adjective maybe a single word, or a verbal sentence, or a noun sentence
(without a verb), or a phrase.
They
added that it is possible to produce a group of words from one original
linguistic source. For example, from the verb root (infinitive) “dharaba”
(to beat), we can produce the subject, or the verbal noun “dharib” (beater),
and another form of the subject, which amplifies its characteristic, such as
“midhrab” (known as a beater, or a frequent beater).
In
addition, they devised six tone scales, from which various verbal noun
amplifying forms can be produced from the same root verb. So, from the root
verb “fa’ala” (to do), they devised the tone scales of fa’il, fa’eel, fa’ool,
fa’al, and mif’al.
Consequently,
the Good Names of Allah are adjectival names or verbal names, whether expressed
as one word or more. These Names can also be expressed as matching the most
commonly expressed tone scale, fa’il, such as Malik, Qahir, Ghafir, and
Shakir. These can also be expressed as matching the amplifying characteristic
of the original verbal name, such as Ra’heem of Ra’hman; Maleek of Malik; Khallaq
of Khaliq; Qah-har of Qahir; ‘Allam and ‘Aleem of ‘Alim; Ghafoor
of Ghafir; and Shakoor of Shakir (See the list below, for
the meanings of these Names).
Al-Sha’rawi
called for the importance of observing the Arabic spelling of the Good Names of
Allah, strictly as mentioned in the Holy Quran, whether these are adjectival names
or verbal names. He emphasized that there should be no deduction of new names
for Allah, praise to Him, from His mentioned actions, such as “Al-Mubtaly” (the
Tester) and “Al-Maakir” (the Planner against disbelievers), out of the two
verbs “ibtala” (to test) and “makara” (planned against). He added that these
adjectival names are related actions of Allah during this life, but there will
be no testing or planning in the hereafter. This means that the Good Names of
Allah should have the characteristic of applying to both this life and the
hereafter, as His traits, praise to Him, are eternal and everlasting. Further, he argued
against choosing one word to be a Name of Allah from a compound name or a
phrase mentioned in the Holy Quran. Examples of such changed Names of Allah are
Al-Shadeed (the Severe), Al-Qabil (the Acceptant), and Al-Ghafir (the
Forgiver), which are reductions from Shadeed Al-‘Iqab (Severe in Penalty),
Qabil Al-Tawb (Acceptant of Repentance), and Ghafir Al-Dthanb
(Forgiver of Sin). In other words, the compound or phrasal Names of Allah
should stay as mentioned in the Holy Quran, not to be changed or reduced to one
word.
Thus,
the Good Names of Allah, which have been accounted for in this book, have been
mentioned literally in the Holy Quran as direct texts, and have been written in
the longer list of 151 Names as they are
in the Book of Allah, without any changes. The list does not contain other
names, which may be attributed to Allah, praise to Him, such as verbal names, unique
qualities denied to others, and deducted traits. Examples of these three
categories of names are presented at the end of the longer list.
The
shorter list of 99 Good Names of Allah
was produced from the longer list by the selection of one Name of a group of
Names which have the same root verb. For example, Al-Ghafoor (the Perpetual
Forgiving) was selected to represent the other six names, which are derivatives
of the same root verb “ghafara” (to forgive).
*** *** ***
***
Allah,
His Good Names,
Who Is He?
What Does
He Want for Humans?
As He Described Himself in the Holy Quran
***
Chapter 4
The Longer List of the Good Names of Allah
***
أعُوذُ
باللهِ مِنَ
الشَّيْطَانِ
الرَّجِيمِ
بِسۡمِ
ٱللهِ
ٱلرَّحۡمَـٰنِ
ٱلرَّحِيمِ
I seek refuge with Allah from the stoned Shaytan
In the Name of Allah, the Beneficent, the
Merciful
***
Introduction
The following is a list of the Good
Names of Allah, which includes 151 Names,
representing His traits and capabilities this author has identified in the Holy
Quran. However, there is no claim by this author that this is an exhaustive
list. Other researchers are encouraged to continue the task of finding more of
God's Names in the Holy Quran and their meanings, as their predecessors did
before them.
In this list, each Name was
documented by providing some of the verses it was mentioned in. Then, an
explanation of the Name meaning was given on the basis of its meaning in the
verse context. This was followed by explanations provided by the three renowned
interpreters. Finally, explanations were also provided from the formerly
referred to books, which explain the Good Names of Allah and His Attributes.
It is noteworthy that knowledge
about the Good Names of Allah can be applied to our everyday life. One way is
calling on Allah by them, another way is being guided in our behaviors by the
meanings of each Name and a third way is including them in the names given to
Muslim boys.
The
word ('abd) is used as a prefix with one of the Good Names of Allah. It 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. However, nobody should be named with any Good Name of Allah, with the
definite article (Al), or without it, as His Names represent His unique traits,
which are not found in any other being. [26]
1. Allah: Allah
(The God) اللهُ
"Allah" is the adjectival name which God, the Great
Creator, has chosen for Himself.
All of His other Good Names are also adjectival names. Linguistically, the Name “Allah” is composed
of two syllables. The first is the definite article “Al” (the) and the second
is “ilah” (God). Thus, it is Al-Ilah (the God), but it is contracted, by
deleting the letter i from ilah, to become “Allah” (the God). This Name was also known to the other Messengers of Allah, who came before
His last Messenger, Mu’hammed, peace and blessings be upon them all.
Taking
the side of the Kufa grammarians, who argued that nouns are derived from verbs,
not the other way around, this Name is derived from the verb “aliha,” which
means to take a deity as a god to worship him. It is also derived from the verb
“ta-allaha,” which means (for a deity) to declare himself as a god, to be
worshipped by his creations.
This Greatest
Good Name of God was mentioned, in
various forms in the Holy Quran, 2,669 times.
The Name of “Allah,” alone was mentioned 2,247 times in the verses and 113
times in the Basmalas, at the beginning of the Suras, with the exception of
Al-Tawba, which has no Basmala. It was also mentioned 309 times in other forms,
as Allahumma: O Allah (5 times), Lillah: To Allah (143 times), Tallah: By Allah
(9), Fallah: And Allah (6), Billah: By Allah (139), Falillah: And to Allah (6),
and Abillah: Of Allah (1). [27]
Here are three verses, which mention
the Name of "Allah" (1: 1), “Allahumma” (3: 26), and Lillah (57: 1),
as examples:
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ
ٱلرَّحِيمِ (الْفَاتِحَةُ
، 1: 1).
قُلِ اللَّهُمَّ
مَالِكَ
الْمُلْكِ (آلِ
عِمْرَانَ ، 3: 26).
سَبَّحَ
لِلَّهِ
مَا فِي
السَّمَاوَاتِ
وَالْأَرْضِ
ۖ وَهُوَ
الْعَزِيزُ
الْحَكِيمُ (الْحَدِيدُ
، 57: 1).
In the name of Allah, the Beneficent, the Merciful (Al-Fati’ha,
1: 1).
Say, "O Allah, Owner of Sovereignty” (Al-‘Imran, 3: 26).
Whatever is in
the heavens and Earth exalts Allah, and
He is the Exalted in Might, the Wise (Al-'Hadeed, 57: 1).
The
Great Creator has described Himself, for us, in the Holy Quran, as “Allah” (the
God), praise to Him. This means that He is the only deity, the One Who brought
the universe, including who and what therein, into existence. It follows that
His creations are obligated to worship Him. For humans, they should worship Him
by prayers (Ta-Ha, 20: 14), as He is Exalted in Might, and Wise
(Al-Naml, 27: 9). He is also the Lord of the Worlds (Al-Qasas,
28: 30), Who cares for, protects, and provides for His creations in all worlds.
He is worthy of worship by His creations, as an expression of their gratitude
for His countless favors, which He bestows on them. Examples of such favors
include life, blessing, and mercy, during their lower life, and the everlasting
life in His Paradise for the righteous believers, of the humans, jinn, and
angels in the hereafter, as He mentions in His Holy Book:
إِنَّنِي
أَنَا
اللَّـهُ لَا
إِلَـٰهَ
إِلَّا أَنَا
فَاعْبُدْنِي
وَأَقِمِ
الصَّلَاةَ
لِذِكْرِي (طَهَ ، 20: 14).
يَا
مُوسَىٰ
إِنَّهُ أَنَا
اللَّـهُ
الْعَزِيزُ
الْحَكِيمُ (النَّمْلُ
، 27: 9).
يَا
مُوسَىٰ
إِنِّي أَنَا
اللَّـهُ رَبُّ
الْعَالَمِينَ (الْقَصَصُ
، 28:
30).
Indeed, I am
Allah. There is no deity (God) except Me. So, worship Me, and establish prayer
for My remembrance (Ta-Ha, 20: 14).
O Moosa (Moses),
indeed it is I, Allah, the Exalted in Might, the Wise (Al-Naml, 27: 9).
O Moses, indeed,
I am Allah, Lord of the worlds (Al-Qasas, 28: 30).
Moreover, our
Lord, Allah, praise to Him, mentioned to us that He created the jinn and humans
to worship Him, though He is no need for their worship, as He is rich (free of
need), while they need Him (Al-Dthariyat, 51: 57; Fatir, 35: 15;
Al-‘Haj, 22: 37). Rather, He decreed their worship of Him for its benefits for
them, as individuals, groups, and societies (Al-Baqara, 2: 184, 271-272;
Al-Isra, 17: 7; Al-‘Haj, 22: 77; Al-Jumu’a, 62: 9).
As a show of
love and
kindness for His creations, of the jinn and humans, Allah, praise to Him, sent
them His Messengers, to guide them in leading a happy life here, and in the
hereafter. This should be clear to us, if we think about the consequences of
doing good deeds and performing the mandated five ways of worship in Islam (the
two proclamations of faith, prayer, zakat (charity), fasting the month of Ramadhan,
and the pilgrimage by whoever is capable to make it). These acts of worship
lead to tremendous benefits for individuals, families, communities, and
societies, as well as for the whole planet of the Earth, which has been given
to us, to be God’s caliphs on it, as was discussed in Chapter 8 of this
Author’s book, “Islam: A Scientific View of God’s Message to Humanity,” titled:
“The Relationship Between the Spiritual and the Physical Aspects of Islamic
Teachings.”
Al-Ghazali
mentioned that this is the Greatest
among all Names of Allah. Al-Qurtubi agreed but opined that the Greatest
Name of Allah could be “Al-‘Hayyu” (the Eternally Living). He said that “Allah”
has kept this Name exclusively to Himself and nobody else has been named as
such. He added that all of the other Good Names of Allah are attributes
(adjectival names). Ibn Katheer agreed with them that “Allah” is the Greatest
of the Good Names but opined that it may be “Al-Qayyoom” (the Sustainer of the
Universe). Al-Sha’rawi defined it as the Name which contains all of the divine
attributes.
How can Muslims benefit from the knowledge about the Good
Names of Allah?
Applying knowledge
about this Greatest Good Name of Allah is by calling upon Him, saying:
“Allahumma, or Ya Allah, or Ilahi (O You the God, or O the God, or My God), as
He commanded us to do, saying: “And to Allah belong the Good Names. So, call
upon (invoke) Him by them“ (Al-A’araf, 7: 180). Then, believers can ask their
Lord for good things, or for assistance to themselves, their families,
relatives, and whoever they love, as long as what they ask for is for good, and
in obedience to their Creator.
Nobody should be named with this Greatest Good Name of Allah, as it represents His uniqueness of being the only deity, Who is worthy of worship, as
He is the Creator of everything in existence, the Sustainer of the universe,
the Provider for and the Caretaker of His creations. However, a boy can be named as “’Abdullah” (worshipper
of Allah), as this Name represents a recognition of his worship to his Creator.
Believers can
benefit from the meanings of this Greatest Good Name of Allah by acknowledging
that He, praise to Him, is their God and Creator. It follows that they worship
Him, observe His commands, and avoid His prohibitions, which leads them to
happiness here, in this lower life, and everlasting happiness in the hereafter.
2. Ilah:
God إِلَـٰهٌ
"Ilah"
(God) is an adjectival name, derived from the verb “aliha,” which means to take
a deity as a god to worship him. It is also derived from the verb “ta-allaha,”
which means (for a deity) to declare himself as a god, to be worshipped by his
creations.
It
follows that whenever people believe in their God, they depend on Him, praise
Him at good times, and invoke Him for assistance at difficult times. Thus
doing, they acknowledge their obligation to worship Him and observe His
command, in which He said:
وَمَا
أَرْسَلْنَا
مِن قَبْلِكَ
مِن رَّسُولٍ
إِلَّا
نُوحِي
إِلَيْهِ
أَنَّهُ لَا إِلَٰهَ إِلَّا
أَنَا فَاعْبُدُونِ
(الأنْبِيَاءُ
، 21: 25).
And
We sent not before you any messenger except that We revealed to him that,
"There is no God (Ilah) except Me. So,
worship Me" (Al-Anbiya,
21: 25).
As a
Good Name of Allah, “Ilah” (God) came in the Holy Quran with the reference to
Him as the Creator (Al-Muminoon, 23: 91), the Lord (Al-Saffat, 37: 4-5),
the Provider (Al-Naml, 27: 64), and the Giver of life on the Earth, through the
alteration of day and night on it (Al-Qasas, 28: 71-72). He is One God
(Al-Saffat, 37: 4), and He is “the Lord of the Sunrise and the Sunset, there is
no deity except Him“ (Al-Muzzammil, 73: 9).
The word
“Ilah” (God) was mentioned 97 times, in
the Holy Quran, in the singular form. In 17 times, it is mentioned neutrally,
as a reference to a god, or a false god. It was also mentioned in 80 times, as
a direct reference to Allah, or in relation to Him, as follows: [28]
وَهُوَ
الَّذِي فِي
السَّمَاءِ إِلَٰهٌ وَفِي
الْأَرْضِ إِلَٰهٌ ۚ وَهُوَ
الْحَكِيمُ
الْعَلِيمُ
(الزُّخْرُفُ
، 43: 84).
And
it is Allah who is God (Ilah) in the
heaven, and on the Earth (He is) God (Ilah).
And He is the Wise, the Knowing (Al-Zukhruf, 43: 84).
Moreover,
it was mentioned 11 times as “Ilahukum” (your God, for plural addressees), once
as “Ilahuna” (our God), and once as “Ilahaka” (your God, for a singular
addressee), as follows:
قَالُوا
نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ آبَائِكَ
إِبْرَاهِيمَ
وَإِسْمَاعِيلَ
وَإِسْحَاقَ إِلَٰهًا وَاحِدًا
وَنَحْنُ
لَهُ
مُسْلِمُونَ
(الْبَقَرَةُ
، 2: 133).
وَإِلَٰهُكُمْ
إِلَٰهٌ وَاحِدٌ
ۖ لَّا إِلَٰهَ
إِلَّا هُوَ
الرَّحْمَٰنُ
الرَّحِيمُ
(الْبَقَرَةُ
، 2: 163).
وَإِلَٰهُنَا
وَإِلَٰهُكُمْ وَاحِدٌ
وَنَحْنُ
لَهُ
مُسْلِمُونَ
(الْعَنْكَبُوتُ
، 29: 46).
(Children of Ya’coop) said, "We
will worship your God (Ilahaka) and the
God (Ilah) of your fathers, Ibrahim (Abraham),
and Isma’il (Ishmael), and Is’haq (Isaac) - One God (Ilah). And we are Muslims (in submission) to Him" (Al-Baqara, 2: 133).
And your God (Ilahukum) is One God (Ilah).
There is no (other) God (Ilah) except
Him, the Beneficent, the Merciful (Al-Baqara, 2: 163).
And our God (Ilahuna) and your God (Ilahukum)
is One; and we are Muslims (in submission) to Him (Al-‘Ankaboot, 29: 46).
Applying
knowledge about this Good Name of Allah is by calling upon Him, with it, saying:
“Ya Ilahi” (O, My God), and asking Him to extend His blessings, mercy, and
favors to the caller, his/her family, relatives, loved ones, and believers, in
this life and the hereafter.
Nobody should be named with
this Good Name
of Allah, as it represents His uniqueness of being the only deity, Who is worthy of worship, as
He is the Creator of everything in existence, the Sustainer of the universe,
the Provider for and the Caretaker of His creations. However, a boy can be named “’Abdul Ilah” (worshipper of
the God), as this Name represents a recognition of his worship to his Creator.
Believers can
benefit from the meanings of this Good Name of Allah, by acknowledging that He,
praise to Him, is their God and Creator. As such, they are obligated to worship
Him, observe His commands, and avoid His prohibitions, which leads them to
happiness here, in this lower life, and everlasting happiness in the hereafter.
3. Ilah
Al-Nas (pronounced as illahunnas): God of the People إِلَـٰهُ
النَاسِ
"Ilah Al-Nas" (God
of the People) is an adjectival compound name, composed of two words. The first
word “ilah” (God) is an
adjectival name, derived from the verb “aliha,” which means to take a deity as
a god to worship him. It is also derived from the verb “ta-allaha,” which means
(for a deity) to declare himself as a god, to be worshipped by his creations. It
follows that whenever people believe in their God, they depend on Him, praise
Him at good times, and invoke Him for assistance at difficult times.
The
second word, “Al-Nas” (the people) is a noun in the plural form. Its singular
form, “insan” (a human being), is derived from the verb “nasiya,” which means
“to forget knowledge of something.” This meaning is present in many verses in
the Holy Quran, as in the following examples:
وَلَقَدْ
عَهِدْنَا
إِلَىٰ آدَمَ
مِن قَبْلُ فَنَسِيَ وَلَمْ
نَجِدْ لَهُ
عَزْمًا (طَهَ
، 20: 115).
فَلَمَّا
بَلَغَا
مَجْمَعَ
بَيْنِهِمَا نَسِيَا
حُوتَهُمَا
فَاتَّخَذَ
سَبِيلَهُ
فِي الْبَحْرِ
سَرَبًا (الْكَهْفُ
، 18: 61).
And
We covenanted with Adam before, but he forgot,
and We found in him no resolve (Ta-Ha, 20: 115).
But
when they reached the junction between them (the two seas),
they forgot their fish, and it took its
course into the sea, slipping away (Al-Kahf, 18: 61).
The
word, “Al-Nas” (the people) is also derived from the verb “anisa,” which means
“to love the company of others, get used to it, and be assured of it. One
derivatives of this verb came in the plural present tense, “tastanisoo,” which
means to “get assured of company of others” (Al-Noor, 24: 27). Another
derivative came in the plural adjectival noun form, “mustaniseen,” which means
“enjoying the company of others” (Al-A’hzab, 33: 53). In both examples, the
human being is described as having love and joy for the company of other people
and for the interaction with them.
يَا
أَيُّهَا
الَّذِينَ
آمَنُوا لَا
تَدْخُلُوا
بُيُوتًا
غَيْرَ
بُيُوتِكُمْ
حَتَّىٰ تَسْتَأْنِسُوا
وَتُسَلِّمُوا
عَلَىٰ
أَهْلِهَا ۚ
ذَٰلِكُمْ
خَيْرٌ
لَّكُمْ
لَعَلَّكُمْ
تَذَكَّرُونَ
(النُّورُ
، 24: 27).
يَا
أَيُّهَا
الَّذِينَ
آمَنُوا لَا
تَدْخُلُوا
بُيُوتَ
النَّبِيِّ
إِلَّا أَن
يُؤْذَنَ
لَكُمْ
إِلَىٰ
طَعَامٍ
غَيْرَ
نَاظِرِينَ
إِنَاهُ
وَلَٰكِنْ
إِذَا
دُعِيتُمْ فَادْخُلُوا
فَإِذَا
طَعِمْتُمْ
فَانتَشِرُوا
وَلَا مُسْتَأْنِسِينَ
لِحَدِيثٍ (الأحْزَابُ
، 33: 53).
O
you who have believed, do not enter houses other than your own houses, until you are assured (of their welcome), and (until) you greet their
inhabitants. That is better for you. So, (this command is for you that), you
may be reminded (Al-Noor, 24: 27).
O you
who have believed, do not enter the houses of the Prophet, except when you are
permitted for a meal, without awaiting its readiness. But when you are invited,
then enter; and when you have eaten, disperse without enjoying (the stay for) a conversation (Al-A’hzab,
33: 53).
There
is a third meaning for the word “Al-Nas” (the people) in the Holy Quran. It refers
to both humans and jinn, as the two intelligent categories of creatures, who
are obligated to worship Allah, their Creator (Al-Nas, 114: 5-6). Thus, as a
Good Name of Allah, “Ilah Al-Nass” (God of the People), which was mentioned once in
the Holy Quran, means that Allah, praise to Him, is the only God, Who is
worshipped by His intelligent creations. These are angels in the heavens,
humans on the Earth (Al-Zukhruf, 43: 84), and jinn in between the
heavens and the Earth (Al-Shu’ara, 26; 23-24).
بِسْمِ
اللَّهِ
الرَّحْمَٰنِ
الرَّحِيمِ
قُلْ
أَعُوذُ
بِرَبِّ
النَّاسِ ﴿١﴾ مَلِكِ
النَّاسِ ﴿٢﴾ إِلَٰهِ
النَّاسِ ﴿٣﴾ مِن شَرِّ
الْوَسْوَاسِ
الْخَنَّاسِ ﴿٤﴾ الَّذِي
يُوَسْوِسُ
فِي صُدُورِ
النَّاسِ ﴿٥﴾ مِنَ
الْجِنَّةِ
وَالنَّاسِ ﴿٦﴾ (النَّاسُ
، 114: 1-6).
وَهُوَ
الَّذِي فِي السَّمَاءِ
إِلَٰهٌ
وَفِي الْأَرْضِ
إِلَٰهٌ ۚ
وَهُوَ
الْحَكِيمُ
الْعَلِيمُ (الزُّخْرُفُ
، 43: 84).
قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ ﴿٢٣﴾