➕ 99 names of Love

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Al-Qadir / Al-Qadeer

(The All-Powerful)

Al-Qadir Meaning:

The Able, The All Capable

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Qaadir (in Arabic: الْقَادِرُ), the most powerful with the ability to measure out everything. Whenever He decrees a thing, it is. Nothing can interrupt or disturb the will of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. He is the most capable without any limitations.

Arabic Root:
From the root qaf-dal-ra (ق د ر), which has the following classical Arabic connotations: to measure something, to make manifest the measure of something, to distribute or apportion (as though by measure), measure-out to decree, to ordain, to decide a matter (as though measuring it to fit), to exercise thought in preparing something, to make use of reason (measuring out), to have the power, to accomplish, to be rendered able, capable, to be able, to prevail, to be empowered, to have control over.

A name for inspiration:
This name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is a beautiful name to inspire optimism and fill us with vibrant energy. The belief in this attribute also connects us to all the other names. Al-Qadir is the able one - this refers to His strength and ability to do as He pleases. Sometimes we may want a thing, but as time goes on, we lose faith, it seems too distant or impossible, and we ask of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ less and less. This is wrong. We should continue to ask from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ for as long as we’re alive because only He can give it to us. Why would we stop? Prophet Ibrahim (as) was reportedly eighty-six years old when he was granted his first child. If a thing doesn’t benefit you, then Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ may withhold it, and He knows best. But don’t ever believe it’s not within your fate because you don’t know. Believing so becomes self-fulfilling as you’ll ask less and not take the necessary action to receive His barakah (blessing). It’s as if to say Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ can’t or won’t do this for me.

The best attitude for a believer is to say neither I can nor can’t. The servant of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ operates in a state of surrender to Allah; he works to serve. He does let his ego direct his action through the delusion of superiority and self-control. But the other extreme is the delusion of irresponsibility, that you’re incapable of doing anything. Simply be a servant who serves his creator, his family, and his community and lives immensely thankful to His creator. The verses in the Qur’an which mention the name Al-Qadir encourage us to keep asking Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ in this light.
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https://myislam.org/99-names-of-allah/al-qadir/

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Al-Muqtadir

(The All-Determiner)

Al-Muqtadir Meaning:

The Powerful, The Dominant, The Enforcer.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muqtadir (in Arabic: ٱلْمُقْتَدِرُ), the all-powerful who delivers a suitable measure of all things. He has absolute strength, power, and mastery. Nothing is beyond his power.

Arabic Root:
From the root qaf-dal-ra (ق د ر), which has the following classical Arabic connotations: to measure something, know the measure of something, to distribute, allot or apportion the suitable measure to decree, to ordain, to decide a matter (as though measuring it to fit), to exercise thought in preparing something, to make use of reason, to intend or determine something, to have the power, to accomplish, to be rendered able, to be able to prevail, to be empowered.

Difference between Al-Qadir and Al-Muqtadir:
The names Al-Qadir (The All-Powerful) and Al-Muqtadir (The All-Determiner) both refer to Allah’s attribute of possessing power or being capable. But as Imam al-Ghazali mentions, “All-Determiner is more emphatic. Power is equivalent to the intention by which a thing comes into existence according to a determinate plan of will and knowledge, and in conformity with both of them.”

So, both names establish Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as having power, but Al-Muqtadir exercises His power over everything. The example al-Ghazali gives how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has determined a day for resurrection. In this sense, He’s the All-Determiner, The Enforcer. But if He wished, he could bring about the day of judgment today - but He chooses not to. Everything is done according to His knowledge; the reason for not doing so is up to Him. He’s fixed an appointed time, and nothing can resist His plan (similar to Al-Qahhar - the irresistible).
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https://myislam.org/99-names-of-allah/al-muqtadir/

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Al-Muqaddim

(The Expediter)

Al-Muqaddim Meaning:

The Promoter, The Expediter, The One who Brings Forward.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muqaddim (in Arabic: ٱلْمُقَدِّمُ), The One who promotes or brings forward. This includes promoting His servants to higher ranks.

Arabic Root:
From the root qaf-dal-mim (ق د م), which has the following classical Arabic connotations: to precede, to come before, to head, to lead, to offer, to bring forward, to make foremost, to put at the front, to advance, to promote, to exist without beginning.

The next two names in this series are closely connected and should be mentioned together for full comprehension. Al-Muqqadim is The Promoter, or the one who brings forth, and the other is Al-Mu’akhkhir, The Postponer, or the one who pushes away.

In this section, we will focus on what it means to refer to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ by the name called Al-Muqaddim, and in the next, we’ll cover in more detail the name Al-Mu’akhkhir. But note they should not be separated and mentioned in pairs like Al-Qabid and Al-Basit.

First Interpretation - The Promoter:
The first meaning is the promoter. This interpretation is likened to the name Ar-Rafi (The Exalter, The Elevator). Imam al-Ghazali mentions that the one who is brought close to Him is promoted. They have been given guidance and shown mercy. This includes the angels, prophets, friends, and scholars. And so Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ ‘brings forth’ some through worship and seeking His approval and guidance.

Second Interpretation - A discussion on free will:
The second interpretation is that Al-Muqaddim is the one who expedites. This discussion leads us down the path of free will and fate, which understandably can be confusing, and we’ll try our best to clarify.

As the name pertains, He can make something happen sooner and be accomplished more quickly. For example, we know Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has proportioned our rizq for us as “(inscribed) in Al-Lauh Al-Mahfuz (The Preserved Tablet)” (Qur’an 85:22). But from our perspective, through du’a and other actions which are beloved to Him, we can have our rizq expedited and increased. But from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ perspective, there has been no change in the prescribed tablet. Our total rizq was decreed just as the du’a we made was known to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ before we made it. But from our vantage point, it seems as though it was expedited. Remember Allah’s سُبْحَٰنَهُۥ وَتَعَٰلَىٰ existence is not linear. He is not bounded by time like we are.

Narrated by Abdullah bin Mus’ud: Allah’s Messenger ﷺ, the true and truly inspired said, “(The matter of the creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature’s) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do (good deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise.”[1]

Abdullah b. Amr b. al-'As reported: I heard Allah’s Messenger ﷺ as saying: Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water. [2]
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https://myislam.org/99-names-of-allah/al-muqaddim/

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Al-Mu’akhkhir / Al-Mu’akhir

(The Delayer)

Al-Mu’akhkhir Meaning:

The Postponer, He Who Puts Far Away.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Mu’akhkhir (in Arabic: ٱلْمُؤَخِّرُ), The One who wisely delays or holds back. By His will, he can detain unbelievers and hold them back on the day of judgment.

Arabic Root:
From the root hamza-kha-ra (أ خ ر), which has the following classical Arabic connotations: to cause, to go back, backwards, retreat, recede, to retire, to drive back, to put behind or after, to cause, to remain behind, hang back, lag behind, to postpone, put off, or delay.

The names Al-Mu’akhkhir and Al-Muqqadim are two names in this series that are closely connected and should be mentioned together for complete comprehension. Al-Muqqadim is The Promoter, or the one who brings forth, and the other is Al-Mu’akhkhir, The Postponer, or the one who pushes away.

For this section, we will focus on what it means for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to be called by the name Al-Mu’akhkhir. You can also go back to the previous name, where we discuss Al-Muqqadim in more depth. The first interpretation is that Al-Mu’akhkhir is the one who pushes away whom He wills. Some of His creations are honored and promoted, like His angels, prophets, friends, and scholars. But the enemies of Islam He pushes away and banishes them. A clear example from the Qur’an would be the nation of 'Aad, “And that was 'Aad, who rejected the signs of their Lord and disobeyed His messengers and followed the order of every obstinate tyrant. And they were [therefore] followed in this world with a curse and [as well] on the Day of Resurrection. Unquestionably, 'Aad denied their Lord; then away with 'Aad, the people of Hud.” (Qur’an 11:59-60)

Du’a from hadith book:
For the name Al-Muqqadim, no ayah in the Qur’an explicitly calls upon this name. Still, in the hadith corpus, we find a supplication that the Prophet ﷺ recites describing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as being “anta-l-muqaddim” and “wa anta-l-mu akh-khir.”

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https://myislam.org/99-names-of-allah/al-muakhkhir/

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trust
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worth it
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Al-Awwal

(The First)

Al-Awwal Meaning:

The First, The Pre-Existing

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Awwal (in Arabic: ٱلأَوَّلُ), He is The One whose existence is without beginning. He is truly the first, and nothing was before Him.

Arabic Root:
From the root hamza-waw-lam (أ و ل), which has the following classical Arabic connotations: to be first, principle, to be before, to come back to, to return, to precede, to be the first part, to be foremost.

Tawhid & Tawakkul:
The understanding and belief in the name establishes tawheed (oneness of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ). Al-Awwal means He was first or is the first. But this does not mean that there was nothing before. Rather the beginning was Him. He exists without a beginning and is the source from which everything comes into existence. From this name, we see how He is from ever and forever, and He is never absent and always present. It is a reminder we should rely upon Him alone (the concept of tawakkul).

The First & The Last:
Al-Awwal also implies an opposite. If there is a first, then there must be a last, and this is the name Al-Akhir. This does not mean that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has a beginning and an end. Instead, it tells us He is the start, and He is the end. It’s the race of life; we start with Him and return to Him. In this race, some may try to take shortcuts only to get lost, and the wiser pace themselves, knowing it’s a marathon. A few may try to trip or sabotage others to gain an advantage, but they fail to see the race is within themselves. There is no first or second-place prize. At the end of the journey, the satisfied will be those who gave their best effort; they struggled beautifully and gave it their all. For them will be the prize of the akhirah, Insha-Allah. You don’t want to have reached the end of the race to realize you had much more to offer; you want to be tired at the end.

In The Name & the Named, Sheikh Tosun Bayrak writes, “It is proper to read, recite, and consider the attributes “The First” and “The Last” together because the meaning is like a circle where the first and the last are one.” This interpretation seems to describe these two names accurately. Imam Ghazali mentions something similar, “So He is last with respect to wayfaring [there is nothing that will succeed him], and first with respect to existence: the first beginning was from Him; and to Him is the last return and destination.”

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Very fitting timing. This one and the next 3 names are more of my favorites.

“The First; Without a Beginning”

https://myislam.org/99-names-of-allah/al-awwal/

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Al-Akhir

(The Last)

Al-Akhir Meaning:

The Last, The End, The Endless.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Akhir (in Arabic: ٱلْآخِرُ), The One whose existence will extend past the end of this universe. He will be the last, just as He is the first.

Arabic Root:
From the root hamza-kha-ra (أ خ ر), which has the following classical Arabic connotations: to put back, to put behind, to be latter to postpone, to put at the end to be last, final, ultimate.

Tawhid & Tawakkul:
The understanding and belief in the name establishes tawheed (oneness of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ). Al-Awwal means He was first or is the first. But this does not mean that there was nothing before. Rather the beginning was Him. He exists without a beginning and is the source from which everything comes into existence. From this name, we see how He is from ever and forever, and He is never absent and always present. It is a reminder we should rely upon Him alone (the concept of tawakkul).

The First & The Last:
Al-Awwal also implies an opposite. If there is a first, then there must be a last, and this is the name Al-Akhir. This does not mean that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has a beginning and an end. Instead, it tells us He is the start, and He is the end. It’s the race of life; we start with Him and return to Him. In this race, some may try to take shortcuts only to get lost, and the wiser pace themselves, knowing it’s a marathon. A few may try to trip or sabotage others to gain an advantage, but they fail to see the race is within themselves. There is no first or second-place prize. At the end of the journey, the satisfied will be those who gave their best effort; they struggled beautifully and gave it their all. For them will be the prize of the akhirah, Insha-Allah. You don’t want to have reached the end of the race to realize you had much more to offer; you want to be tired at the end.

In The Name & the Named, Sheikh Tosun Bayrak writes, “It is proper to read, recite, and consider the attributes “The First” and “The Last” together because the meaning is like a circle where the first and the last are one.” This interpretation seems to describe these two names accurately. Imam Ghazali mentions something similar, “So He is last with respect to wayfaring [there is nothing that will succeed him], and first with respect to existence: the first beginning was from Him; and to Him is the last return and destination.”

“The Last; without an Ending”

“The Infinite Last one”

https://myislam.org/99-names-of-allah/al-akhir/

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LOVE this…

my favorite till now…

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Az-Zahir / Adh-Dhaahir / Ath-Thahir

(The Manifest)

Az-Zahir Meaning:

The Conspicuous, The Evident, The Outward

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Az-Zaahir (in Arabic: ٱلْظَّاهِرُ), The One who is evident and conspicuous. He made himself evident without being visible. The very essence and attributes are shown through all His creations.

Arabic Root:
From the root za-ha-ra (ظ ه ر), which has the following classical Arabic connotations: to be visible, manifest, obvious, clear, distinct, to open, to come out, to cause, to appear after being concealed, to be conspicuous, distinct, to ascend, mount, have higher status, to have the upper hand, subdue, overcome, to endorse, help, aid, support others, render superior.

Mentioning the names together is necessary for this pair because to say Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is hidden by itself can imply a negative connotation. In Surah Hadid, there is one short ayah which mentions four of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ divine names.
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https://myislam.org/99-names-of-allah/az-zaahir/

Really love this one too

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Al-Batin

(The Hidden One)

Al-Batin Meaning:

The Secret One, The Inner One, The Intimate.

Allah is Al-Baatin سُبْحَٰنَهُۥ وَتَعَٰلَىٰ (in Arabic: ٱلْبَاطِنُ), The One who is hidden or secret. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is unseen but His existence is known through signs. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ immanent operating within all of creation. The one who is the secret inner companion.

Arabic Root:
From the root ba-ta-nun (ب ط ن), which has the following classical Arabic connotations: to be concealed, to lie hidden, to penetrate, to be inside.

Mentioning the names together is necessary for this pair because to say Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is hidden by itself can imply a negative connotation. In Surah Hadid, there is one short ayah which mentions four of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ divine names.

The four names in this verse are best viewed in pairs for their connected meaning. The first pairing is Al-Awwal and Al-Akhir (The First and The last). The following two names which will be the focus of this section are Al-Zahir and Al-Batin (The Manifest, The Hidden). We included three different translations of this ayah to help us see understand the nuances.

A pairing paradox:
At first, the pairing of Al-Zahir and Al-Batin seems contradictory. How can something be both manifest yet hidden? One interpretation is He is outwardly manifested, all that exists serves as clear proof of His manifestation, as well as His knowledge and His power. But He is hidden in plain sight, He appears before everything, and it should be apparent, but they ignore the truth presented right in front of them. Another view of Al-Zahir that is also reflected in the translations is that He is transcendent above all, predominating over them. He is High above, a clear witness over everything, and He knows all which is concealed or hidden. He is fully acquainted with His servants and knows their inner dimensions.

Imam Ghazali mentions these two attributes that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is manifest and hidden, referring to the mode of perception. If you need to “see it to believe it,” you will surely miss Him. But if you find the ways in which He manifests Himself through the Prophets (may peace be upon them), His books, religion, power, knowledge, and all the ways He’s supplied blessings for you, you will surely find Him. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is “hidden when He is sought by sensory perception or using the resources of imagination, yet manifest when sought by way of inference using the resources of reason.”
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And LOVE this one

:new_moon_face:

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yes! the moon is an awesome teacher also in this matter :heart: assigned you a thrilling task that might unveil something precious for you… (on another thread nearby… hihihi)

yesterday, after having read this, recalled one of my favorite passages of St. Mathew’s Gospel:
“So the last shall be first, and the first last: for many be called, but few chosen.”

:last_quarter_moon_face:

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AMEN Beloved Sister, thank you for this

Also a kind of a cool synch with this post:

:green_heart:
:folded_hands:

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Al-Wali

(The Holder of Supreme Authority)

Al-Wali Meaning:

The Governor, The Ruler.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Waali (in Arabic: ٱلْوَالِي), The One who is the sole planner and governor of all things. He is fully supportive, helpful, and a master of all. He manages and disposes of things at His will based on His judgment.

Arabic Root:
From the root waw-lam-ya (و ل ي), which has the following classical Arabic connotations: to be near, close, nearby to be a friend, helper, supporter, maintainer, to defend, guard (lit. friendly dealing), to be in charge, to turn one toward something, to be the master, owner, lord.

NOTA BENE

Among the disputed names:
As we’ve mentioned in previous names, different scholars have different criteria for what qualifies as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Of the 99 names, 81 are explicitly mentioned in the Qur’an. Therefore, there isn’t one agreed-upon list for the remaining 18 names. Al-Wali is one of those names that is deduced and, therefore, not included on the list of certain scholars. This includes Ibn Mandah, Ibn Hazm, and Ibn Hajar, among others. However, others, such as Imam al-Bayhaqi and Imam al-Ghazali, have included this name in their lists. Note as an attribute to describe Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ it is valid.

To be a ruler…
This name is also not to be confused with one we’ve already discussed in Al-Waliyy (ٱلْوَلِيُّ) - The Protecting Associate. Here Al-Wali (ٱلْوَالِي) refers to being the ruler or guardian, and this encompasses three qualities. Imam Ghazali mentions that being a governor requires organization, power, and action. Failure in any of these respects relinquishes the title of being called the true ruler.

Below are just a few verses that mention Allah’s complete dominion. It demonstrates how He is the best planner, the all-powerful king, and the one who manages the affairs of all things.

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Al-Mutaʿali

(The Self Exalted)

Al-Mutaʿali Meaning:

The Supremely Exalted, The All Exalted

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muta’ali (in Arabic: ٱلْمُتَعَالِي), The highest One, and exalted above all creation. He is far beyond any imagination or thought, and the human mind is too narrow to understand his true greatness.

Arabic Root:
From the root ayn-lam-waw (ع ل و), which has the following classical Arabic connotations: to be high, elevated, lofty, to be exalted, to rise up, to ascend, to be higher to exceed, surpass, to overcome, overwhelm to advance, promote, rise above, to mount, be overtop, eminent.

Much of what needs to be said regarding this name has been covered in the name Al-Aliyy. Al-Aliyy means “The High” or “The Exalted.” Al-Muta’ali is related to this name, but its meaning is intensified. So, He is “The Most High” or the “Supremely Exalted.” Dr. Sayyed Mohammad Reza, in his book titled “Divine Names & Attributes In The Holy Qur’an,”

Allah the Exalted is 'Ali because to Him belongs highness and all of its aspects, highness of His Essence, highness of His attributes and esteem, Highness of strength and power. He is the one who has risen over His throne and the who has encompassed the dominion. He is the one who and whom all attributes of greatness, grandness, magnificence, and beauty find perfection and fulfillment."

As a reminder, there are three forms of which we should be aware of Al-Aliyy (The High), Al-Ala (The Most High), and Al-Muta’ali (The Highest). Each successive name goes into a more exaggeratory form. Together they characterize Allah’s loftiness, Him being the High above in all respects (i.e., might, wisdom, knowledge, judgment, power, etc.).

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https://myislam.org/99-names-of-allah/al-mutaali/

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Al-Barr

(The Source of All Goodness)

Al-Barr Meaning:

The Beneficent One, The Doer of Good, The All Pure.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Barr (in Arabic: ٱلْبَرُّ), The One who is the great benefactor, the most righteous, and the source of goodness. He is ample in kindness and desires good for people bestowing them with health, wealth, and happiness. He is ever merciful and compassionate. He is The One who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy.

Arabic Root:
From the root ba-ra-ra (ب ر ر), which has the following classical Arabic connotations: to be devoted, affectionate, gentle to be just and proper, honest, truthful, have regard for the circumstances of another, to be beneficent, to bestow bountiful gifts, to reward for service, recompense, to behave courteously, to do good, to be benign, gracious, kindly, to be pious, virtuous, righteous to be ample, extensive.

The name Al-Barr occurs once in the Qur’an.

This name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, Al-Barr, speaks to His essences of kindness, generosity, and mercy. To enumerate His kindness is an impossible task. We will never be able to grasp all the ways in which He has blessed us. If we were to show our gratitude, it would never be enough. There are just so many layers to His mercy and kindness: His gift of creation, to instill in us a soul, to protect us every day from harm, to give us the earth and the ability to enjoy all its fruits, to listen and answer our prayers, to forgive our sins and give us a multiplicative reward for our good. He’s given us guidance through His Prophets (may peace be upon them) and His book so we can live a purposeful life instead of meandering about aimlessly. He had no obligation to make the path to Him so clear. The path to Him could’ve been hard, reserved only for the rare truth seekers. Truly, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the doer of good and most compassionate. In Surah Baqarah verse 185, “Allah intends for you ease and does not intend for you hardship.”

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https://myislam.org/99-names-of-allah/al-barr/

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At-Tawwab

(The Ever-Pardoning)

At-Tawwab Meaning:

The Acceptor of Repentance, The Ever-Relenting, The Acceptor of our Return.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is At-Tawwab (in Arabic: ٱلْتَّوَّابُ), The One who beckons for our return. He repeatedly turns mankind towards repentance should they journey temporarily on the wrong path. Allah is lenient and restores grace to those who repent and forgives those who seek forgiveness.

Arabic Root:
From the root ta-waw-ba (ت و ب), which has the following classical Arabic connotations: to return, to return to goodness, to repent, to be restored, to be rewarded for deeds, to be repeatedly summoned or called.

This name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, At-Tawwab, means the acceptor of repentance. This name makes an appearance in 11 different verses of the Qur’an. Now, being the acceptor of repentance is the most commonly understood meaning of this name. This is what is meant by seeking Tawbah, i.e., you return to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ asking for forgiveness. But this misses an important quality of what it means to be At-Taawab. The root of both contains the idea of turning, i.e., changing directions to something else.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Tawwab not just in the sense that we turn to Him. But for our prayers to be heard and our sins to be forgiven, He must turn to us, allowing for repentance. It is within reason to see how Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ does not need to turn to those who sin. They often willingly engaged in disobedience and defiance, searching for pleasure in worldly pursuits. Why should Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ turn to this servant who knowingly transgresses against Himself? But yet, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ in His infinite mercy, kindness, and grace, turns to His servant. He listens to his sincere repentance, and He forgives.

https://myislam.org/99-names-of-allah/at-tawwab/

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Al-Muntaqim

(The Avenger)

Al-Muntaqim Meaning:

The Disapprover, The Inflictor of Retribution, The Retaliator.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muntaqim (in Arabic: ٱلْمُنْتَقِمُ), The One who victoriously prevails over His enemies and punishes them for their sins. Allah is most patient, but the time will come when justice must be given. Avoid things which Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has forbidden, for He is swift and just with His punishment and does not let trespassing go unaccounted for.

Arabic Root:
From the root nun-qaf-mim (ن ق م), which has the following classical Arabic connotations: to dislike, disapprove, find fault, to punish, exact vengeance, to inflict retribution, avenge.

From The Story of Prophet Nuh (as):
The story of Prophet Nuh (as) is very illustrative of this name. We briefly mentioned how Prophet Nuh (as) preached for 950 years, “And We certainly sent Noah to his people, and he remained among them a thousand years minus fifty years, and the flood seized them while they were wrongdoers” (Qur’an 29:14) The people denied His message, which was one thing, but that rejection turned into harassment, and they slowly grew hostile towards him.

The Qur’an even mentions possible death threats Nuh (as) had to endure, “They said, ‘If you do not desist, O Noah, you will surely be of those who are stoned.’” (Qur’an 26:116) and also, “The people of Noah denied before them, and they denied Our servant and said, ‘A madman,’ and he was repelled.” (Qur’an 54:9). Some Qur’an interpreters mention that stoning may not be literal but refer to constant abuse, slander, or vilification from all sides. This is the view of early Qur’an exegetes with regards to the phrase “al-shaytan al-rajim” as literally meaning “the stoned shaitan” but now more commonly as “the accursed satan.” This symbolizes a metaphorical stoning rather than a literal one. Regardless, after centuries of calling people to embrace Islam but it falling on deaf ears and patiently enduring the abuse, Nuh (as) cried out to his Lord with this supplication
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https://myislam.org/99-names-of-allah/al-muntaqim/

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Al-'Afuww

(The Pardoner)

Al-'Afuww Meaning:

The Oft-Pardoning, The Effacer of Sins, The Eliminator of Sins.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Afuw (in Arabic: ٱلْعَفُوُّ), The One who pardons sins and leaves no trace of any fault. The difference between forgiving and effacing is there will be no trace or record of the offense being committed. It will be as if it had never happened.

Arabic Root:
From the root ayn-fa-waw (ع ف و), which has the following classical Arabic connotations: to forgive, pardon, to pass over, forgo, absolve, to obliterate all traces, efface, remove, to kill-off, allow to die, to turn away from punishing, not see, annul, to make unapparent, imperceptible, to give spontaneously, to give without constraint, to give more than what is due.

This name compared to other names of forgiveness:
Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ loves to forgive His servants. We can see from the previous attributes that much has been said about His forgiveness. He is At-Tawwab (The Ever-Relenting), Ar-Rahman (The Beneficent), Ar-Raheem (The Merciful), Al-Ghaffar (The Forgiver), and Al-Gafoor (The Great Forgiver). Now, we expand to this list by adding another name, Al-Afuw, The Effacer of Sins. He is the one who erases all traces of sin. Forgiveness implies concealment, but the mark of sin still exists on the servant’s record. Al-Afuww suggests much more than just forgiving but eliminating it entirely. The view of scholars is the prior names are names of maghfirah (seeking forgiveness) which is different from seeking afw. For example, maghfirah is like forgiving but not forgetting. ‘afw is purification, being reborn, and having a clean slate.

As a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, Al-Afuw is mentioned for a total of five times in the Qur’an.

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https://myislam.org/99-names-of-allah/al-afuw/

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Ar-Ra’uf

(The Most Kind)

Ar-Ra’uf Meaning:

The All-Pitying, The Compassionate, The Clement.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ar-Ra’uf (in Arabic: ٱلْرَّؤُفُ), The One who is extremely compassionate. He is The One whose mercy will endow whoever he willed among His creatures. Whatever Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ decrees is done with perfect judgment, and He is never harsh or unjust in his rulings.

Arabic Root:
From the root ra-hamza-fa (ر أ ف), which has the following classical Arabic connotations: to be kind, gentle, clement, to be merciful, compassionate, to show pity, to show tenderness.

Difference between Raheem and Ra’uf:
The name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ Ar-Rauf, the most kind and compassionate, is mentioned 11 times in the Qur’an. Calling on this name invokes on Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ desire to be tender to His servants. In fact, in the Qur’an, this name is often mentioned in pairs with the names of His mercy. Imam Al-Ghazali writes, “Al-Ra’uf - the All-Pitying - is one who possess pity, and pity is an intensification of mercy.”

So in a sense, it’s similar to the name Ar-Raheem (The Merciful) but exists as a more intensified or emphatic form. The difference is Allah’s Rahma (mercy) is shown after a calamity, whereas Ra’fa is before. Narrated Abdullah: I visited the Prophet ﷺ during his ailments, and he was suffering from a high fever. I said, “You have a high fever. Is it because you will have a double reward for it?” He said, “Yes, for no Muslim is afflicted with any harm but that Allah will remove his sins as the leaves of a tree fall down.” [1]

Here tragedy befalls a person, and he/she has been afflicted with some hardship. But this is not without benefit, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ shows His mercy to that person, and this is atonement from sins. Allah’s Messenger ﷺ said: There is no trouble that comes to a believer except that it obliterates from his sins, even if it is the pricking of a thorn. [2]

These two are examples of Rahma or Allah’s mercy. Ra’fa manifests in ways of warnings or protection from things that may cause a person harm. He takes pity and showers His mercy so tragedy can be avoided. To receive Allah’s compassion means enjoining good here on earth but also for you in the hereafter. This is a higher form of mercy, by giving His servants warnings of actions that will cause damage. We may not be privy to this kind of compassion which is why Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is always deserving of more than we can offer. In the book, “In the Company of God,” it mentions the scholar Abu Ubaydah who said: “Compassion is more delicate a disposition than mercy.”

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https://myislam.org/99-names-of-allah/ar-rauf/

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