➕ 99 names of Love

101

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Malik ul-Mulk

(Master of the Kingdom)

Malik ul-Mulk Meaning:

The Owner of Absolute Sovereignty, The Owner of Dominion.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Malikul-Mulk (in Arabic: مَالِكُ ٱلْمُلْكُ), The Lord of the Kingdom. He is the sole owner of all creation and, with absolute authority, can act in any manner, at any time, and in any way.

Arabic Root:
From the root mim-lam-kaf (م ل ك), which has the following classical Arabic connotations: to possess, to own exclusively, to exercise authority, to command to have power over, command, reign to have dominion over, to have ruling power to have kingship.

This is similar to a previous name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ we’ve discussed, Al-Malik (The Owner). As mentioned, there is a difference between Malik (king) and Mālik (owner). Al-Mulk refers to His dominion, territory, or kingdom. So together, Malik Al-Mulk or Mālik Al-Mulk means The King of Absolute Sovereignty, The Owner of Absolute Sovereignty. No one possesses perfect power but Him. He carries out whatever He wants in a manner which pleases Him, and nothing can come in the way of His decree. All of creation comes from Him, and He remains with absolute control over them, not suffering from any limitations. If He so wished to bring about its complete destruction or annihilation, He could. Now, imagine Him by your side, supporting you in your cause, “If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely.” (Qur’an 3:160)

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https://myislam.org/99-names-of-allah/malikul-mulk/

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85

Zul Jalali Wal Ikram / Dhul Jalali Wal Ikram

(Possessor of Glory and Honor)

Zul Jalali Wal Ikram Meaning:

Lord of Majesty and Bounty, Possessor of Might and Glory.

Allah is Zul-Jalaali-wal-Ikram (in Arabic: ذُو ٱلْجَلَالِ وَٱلْإِكْرَامُ), The One who is glorious and majestic. He is the possessor of all glory and honor. He is The One who deserves to be Exalted and not denied.

Arabic Root:
The attributes of Allah in this phrase are based on the root of two jim-lam-lam (ج ل ل) and kaf-ra-mim (ك ر م). The meaning of j-l-l: to be supremely great to be glorious, majestic to be sublime to be high, lofty, far above, independent. k-r-m: to be noble, high minded, generous, to be highly esteemed, honored, prized, valued, to be excellent, precious, valuable, rare, to be productive, fruitful, bountiful.

You may find various translations of this name, and it stems from the interpretations of what Jalal and Ikram mean. Dhul (The Lord or Possessor), Jalal (Majesty or Glory), wal (and), Ikram, which comes from Karam (Generosity or Honor - similar to the name Al-Kareem). So, together we often see the Lord of Majesty and Honor, The Lord of Bounty and Honor, Lord of Majesty and Generosity. As a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ it is mentioned twice in the Qur’an, both times in Surah Ar-Rahman.

The Face of Allah:
In Surah Ar-Rahman, leading up to ayah 27, the primary focus was on the blessings of the worldly life. From 26-27, it marks the transition to the blessings of the afterlife, “Everyone upon the earth will perish, And there will remain the Face of your Lord, Owner of Majesty and Honor.” Imam Bayhaqi mentions, “As for Allah’s face, we affirm it is an attribute of Allah, not as a form or image.” Rather wajh is often interpreted as a “face” to represent His essence of having attributes of majesty and honor.

What has also been said is the order of these two qualities. We must first recognize His Majesty, which encompasses many of His attributes, power, strength, judgment, knowledge, and absolute dominion. This could be classified as first studying and developing Taqwa (often described as God-consciousness or God-fearing piety), then we should study His grace (attributes of kindness, mercy, and forgiveness).

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https://myislam.org/99-names-of-allah/zul-jalaali-wal-ikram/

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86

Al-Muqsit

(The Just One)

Al-Muqsit Meaning:

The Equitable, The Requiter, The Redresser.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muqsit (in Arabic: ٱلْمُقْسِطُ), The One who is most fair and just. He recognizes and provides rewards beyond measure for any good, however small. He is The One who leads mankind to justice and harmony.

Arabic Root:
From the root qaf-sin-ta (ق س ط), which has the following classical Arabic connotations: to act justly, equitably to do away with injustice, to establish an equitable balance.

Allah’s name of justice:
Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Muqsit (The Equitable), which is similar in meaning or connection to the names Al-Adl (The Embodiment of Justice), and Al-Hakam (The Impartial Judge). He is the one who perfectly balances the punishment with the crime. He brings satisfaction to the victim while holding the perpetrator accountable in equal measure.

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 is not one agreed-upon list for the remaining 18 names. Al-Muqsit is one of those names which is not included by certain scholars. This list includes Ibn al-Wazir, Ibn Hazm, and Ibn al-Uthaymeen. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and Imam al-Ghazali, have included this name in their books of explanations of Asma ul-Husna. Still, many verses speak to Allah’s nature as being equitable.

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

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87

Al-Jami

(The Gatherer)

Al-Jami Meaning:

:heart_eyes: :star_struck:The Unifier, The Uniter. :star_struck::heart_eyes:

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Jaami (in Arabic: ٱلْجَامِعُ), He is The One who has the power to assemble and arrange all that which has been dispersed. He is the one who composes and connects things together.

Arabic Root:
From the root jim-mim-ayn (ج م ع), which has the following classical Arabic connotations: to collect, gather up, to congregate, gather together, to draw together, muster, to reconcile, to connect, combine, to form a connection between, union, to compose, arrange, resolve, or settle something.

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 is not one agreed-upon list for the remaining 18 names. Al-Jami is one of those names which is not included by certain scholars. This list includes Ibn al-Wazir, Ibn Hazm, and Ibn al-Uthaymeen. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and al-Ghazali, have included this name in their books of explanations of Asma ul-Husna.

The Gatherer:
The word Jami is derived from Jama’a, which means to collect or gather. As with all the beautiful names of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, Al-Jami is not limited or restricted in any manner. He is The Gatherer. He has the power to combine all things, whether similar or dissimilar, both in space and time. He brought together human beings, infused them with a spirit, and put them on earth. We can go further by analyzing the details of a single creation, the human body. Its composition is complex, consisting of many layers all working as one, circulatory system (blood, veins, arteries…), digestive system (teeth, saliva, stomach…), nervous system (brain, spine, nerves…), and the list goes on. This is the makeup of one of His creations on earth, and we’ll avoid discussions of the stars, planets, and galaxies.

The gatherer also refers to how on the day of resurrection, we will all be brought back together, awaiting His final judgment.
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https://myislam.org/99-names-of-allah/al-jami/

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88

Al-Ghani / Al-Ghaniyy

(The Self-Sufficient)

Al-Ghani Meaning:

The Rich, The Independent One, The Wealthy.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Ghaniyy (in Arabic: ٱلْغَنيُّ), He is The One who is self-sufficient and independent. He does not need anything as He is completely satisfied and free from dependence. Allah is The One whose wealth and riches all others depend on.

Arabic Root:
From the root ghayn-nun-ya (غ ن ي), which has the following classical Arabic connotations: to be free from wants or needs, to be self-sufficient, independent, to be able to do without help from others, to be content, satisfied to be rich, wealthy, flourishing.

The name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ Al-Ghani, the rich or wealthy. This is one of the names of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ from the Qur’an as it is mentioned 18 times. It is often explained in pairs with Al-Mughni (The Enricher) for its closeness in meaning. But just as a note to self, Al-Mughni is one of the names where there isn’t a consensus as being accepted as an official name of Allah as it’s not mentioned in the Qur’an.

The word ghni (غْنِيَ) is often said to imply rich or wealthy. In the Qur’an, "Allah has certainly heard the statement of those [Jews] who said, innal laaha faqeerunw wa nahnu aghniyaaa “Indeed, Allah is poor, while we are rich.” (Qur’an 3:181). In a hadith qudsi, the Prophet Muhammad ﷺ related Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as saying, “[…] O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it.”[1] This is how vast Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ wealth is. If every creation, human and jinn, both past, and present, were to ask Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ their innermost desire, and He was to give it to you, it would deplete Him as much as if you were to dip a needle in the ocean and try and remove some water with it. This is how rich Al-Ghaniyy is. His ability to provide is non-diminishable.

Living the rich life:
Now, if you were to ask Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to gift you with a rich life, what would that mean? One dimension may include monetary success. But if that’s all you care about, you’ll have missed the aim of what a truly rich life is. Imagine a person who’s been given wealth by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ but with it a short lifespan, health problems, minimal love and support from friends or family, with limited capacity to think and reason. Would you say they are living a rich life? Their wish will have been wasted as they haven’t even considered the purpose of their existence, which is to glorify and worship Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. They’ll go through their entire life aimlessly, and on the day of resurrection, they’ll be lost.

This is to illustrate that when we refer to Al-Ghani as rich, we don’t mean in one aspect. But rather, He is abundant in all respects (i.e., knowledge, power, influence, might, time, etc.) In this light, we can see why Al-Ghaniy is often translated as ‘The Self-Sufficient.’ He is without the need for anything as He has it all. He is independent and entirely satisfied.
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https://myislam.org/99-names-of-allah/al-ghaniy/

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89

Al-Mughni

(The Enricher)

Al-Mughni Meaning:

The Emancipator, The Fulfiller of Needs, The Bestower of Wealth.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Mughni (in Arabic: ٱلْمُغْنِيُّ), He is The One who gives abundantly and provides all that is needed. He enriches all of creation so that they may be satisfied and content.

Arabic Root:
From the root ghayn-nun-ya (غ ن ي), which has the following classical Arabic connotations: to be free from wants or needs, to be self-sufficient, independent, to be able to do without help from others, to be content, satisfied to be rich, wealthy, flourishing.

Two names are often mentioned in pairs, Al-Ghani (The Rich/The Self Sufficient) and Al-Mughni (The Enricher). You should read the write-up for the name Al-Ghani to more deeply understand the name Al-Mughni. As a note, Al-Ghani is a name mentioned in the Qur’an 18 times, whereas scholars do not unanimously recognize Al-Mughni as it’s not mentioned in the Qur’an.

To provide a quick summary, the name Al-Ghani implies that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is free from wants, independent, and self-sufficient. It’s because of this nature of being fully satisfied and abundant that makes Him Al-Mughni, The Enricher. He is not only rich in a monetary sense but in all regards. He is the one needed and whose riches all others depend on. Now, Al-Mughni is the ultimate fulfiller of needs.

How to ask from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ:
There are two aspects of this, ask from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ when you are needy. But to also not deny or belittle the blessings He’s already given (see Al-Ghani for further clarification). There is a belief among scholars that there is a methodology or certain things a person can do to increase the chance of their du’a being fulfilled. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ says in Surah Baqarah, “[…] I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” (Qur’an 2:186) Allah is near to those who call upon Him, but He asks in return that we be obedient to what He has asked of us. This is part of the concept of tawassul. By increasing your nearness to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ with actions beloved to Him, you increase the likelihood of obtaining His favor. After Prophet Zakariya (as) made du’a, we’re told in the Qur’an, “So We responded to him, and We gave to him John, and amended for him his wife. Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive.” (Qur’an 21:90)

Another shift we can make is going from an egocentric view to making a du’a in complete submission to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. The idea is sometimes we make our du’a, and we only focus on the self. I need this, and I need that. Please make this happen. There is nothing wrong with this view, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Mughni, and there is nothing He can’t do. But note in the du’a of Prophet Zakariya (as), “My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.” (Qur’an 3:38) and also, “My Lord, do not leave me alone [with no heir], while you are the best of inheritors.” (Qur’an 21:89) The importance is placed on seeking it from the one who can provide you it. Both du’as begin with exalting Him, Rabbanna “My Lord,” all things come from yourself, so grant me this, you’re the hearer of supplication, you’re the best of inheritors, so provide for me.
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90

Al-Mani

(The Withholder)

Al-Mani Meaning:

The Shielder, The Protector, The Preventer.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Mani (in Arabic: ٱلْمَانِعُ). There is no one to give what he’s withheld or to prevent what He gives. He protects people from harmful situations and prevents undesirable actions. All is done according to His infinite wisdom and mercy.

Arabic Root:
From the root mim-nun-ayn (م ن ع), which has the following classical Arabic connotations: to prevent, hinder, hold back, restrain, deny, impede, resist, forbid, refuse, prohibit, to guard, defend, or to protect.

Among the disputed names:
The name of Allah, Al-Mani, The Protector. 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 is not one agreed-upon list for the remaining 18 names. Al-Mani is one of those names that certain scholars do not include. This list includes Ibn al-Wazir, Ibn Hazm, and Ibn al-Uthaymeen, among others. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and al-Ghazali, have included this name in their lists.

Al-Mani is the one who gives and the one who withholds. When He gives, nothing can come in its way to prevent it. If he decides to withhold, no one can substitute and give it instead. Al-Hafeedh (The Protector) and Al-Qabid (The Restricting) are similar in meaning to this name. As we mention in the name Al-Qabid, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ can give and prevent for whomever. Whatever Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ wills is good since it’s from Him. He can dispose of His dominion however He wishes. It is not up to us to judge whether a thing is good or bad. And He’s not limited in what He can do; this goes back to the attributes of power, control, and supreme authority. He is Al-Wahhab (The Bestower of Gifts) and the opposite in meaning Al-Mani (The Preventer). However, the name Al-Mani can also connotate positive prevention with His infinite wisdom, judgment, and mercy. His withholding is a defense or a shield from what we do not know.

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

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91

Adh-Dharr

(The Distresser)

Adh-Dharr Meaning:

The Balancer, The Punisher, The Harmer.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ad-Darr (in Arabic: ٱلْضَّارُ), The One who harms or benefits whoever He wills. He is the one whose wisdom may choose to use forceful corrections to discourage wrongful behavior.

From Quran & Hadith

Arabic Root:
From the root dad-ra-ra (ض ر ر), which has the following classical Arabic connotations: to have an opinion that is opposing, to apply forceful correction, to do an act that is disliked making inconvenient, annoy, distress, to cause adversity, afflict, to harm, injure, and hurt.

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 is not one agreed-upon list for the remaining 18 names. Adh-Darr & An-Nafi are among those names which are not included by certain scholars. This list includes Ibn al-Wazir, Ibn Hazm, and Ibn al-Uthaymeen, among others. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and Imam al-Ghazali, have included these names in their lists.

Complimentary Devine Names:
The names Al-Nafi and Ad-Darr (The one who benefits and The one who harms) are often explained in pairs to acknowledge their opposing nature. To explain each name in isolation is to break the harmony and provide an inaccurate or less comprehensive depiction of who Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is. The same is true of Al-Qabid (The Restrictor) and Al-Basit (The Expander), Al-Awwal (The First) and Al-Akhir (The Last).

Duality of good and evil:
All things come from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, but the proper prescribed Islamic etiquette (Adab - good manners) is to not attribute evil with Allah. Yes, it is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ who punishes the disobedient, and on the day of judgment, He passes His verdict on whether we will attain paradise. We should be fearful and wish to avoid His punishment. This is part of having taqwa. But let’s not forget all His other attributes, how He is Al-Hakam (The Impartial Judge) and Al-Adl (The Embodiment of Justice). Imam Zarruq writes of Ad-Darr and An-Nafi, “He is the One who decrees harm and benefit, and who causes either of the two to reach whoever He wills in whichever manner He wills, justly in the case of the former, and out of bountiful favour in respect of the latter, and Allah knows best.”

I am doubtful many of us would opt into living in a real anarchist society without law enforcement or governing authority. That an individual is free to do whatever they prefer. Similarly, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the ruling governing body over this world and the hereafter. He created both good and bad, and He gave us the judgment to discern between the two and encouraged us to seek good.

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An-Nafi

(The Propitious)

An-Nafi Meaning:

The Benefactor, The Creator of Good, The Auspicious.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is An-Nafi (in Arabic: ٱلْنَّافِعُ), The Propitious, the one who grants success. He creates favorable outcomes. Everything that benefits creation is created by Him. The greatest gifts given to mankind is their intellect, consciousness, and faith.

Arabic Root:
From the root nun-fa-ayn (ن ف ع), which has the following classical Arabic connotations: to profit, to be of use, to be beneficial, useful to have the use of something.

As an aside, 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 is not one agreed-upon list for the remaining 18 names. Adh-Darr & An-Nafi are among those names which are not included by certain scholars. This list includes Ibn al-Wazir, Ibn Hazm, and Ibn al-Uthaymeen, among others. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and Imam al-Ghazali, have included these names in their lists.

Complimentary Devine Names:
The names Al-Nafi and Ad-Darr (The one who benefits and The one who harms) are often explained in pairs to acknowledge their opposing nature. To explain each name in isolation is to break the harmony and provide an inaccurate or less comprehensive depiction of who Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is. The same is true of Al-Qabid (The Restrictor) and Al-Basit (The Expander), Al-Awwal (The First) and Al-Akhir (The Last).

Duality of good and evil:
All things come from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, but the proper prescribed Islamic etiquette (Adab - good manners) is to not attribute evil with Allah. Yes, it is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ who punishes the disobedient, and on the day of judgment, He passes His verdict on whether we will attain paradise. We should be fearful and wish to avoid His punishment. This is part of having taqwa. But let’s not forget all His other attributes, how He is Al-Hakam (The Impartial Judge) and Al-Adl (The Embodiment of Justice). Imam Zarruq writes of Ad-Darr and An-Nafi, “He is the One who decrees harm and benefit, and who causes either of the two to reach whoever He wills in whichever manner He wills, justly in the case of the former, and out of bountiful favour in respect of the latter, and Allah knows best.”

I am doubtful many of us would opt into living in a real anarchist society without law enforcement or governing authority. That an individual is free to do whatever they prefer. Similarly, Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is the ruling governing body over this world and the hereafter. He created both good and bad, and He gave us the judgment to discern between the two and encouraged us to seek good.
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An-Noor/Al-Nur

:bright_button:
(The Light)

An-Nur Meaning:

The Illuminator, The One who Reveals, The One Who Guides.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ call himself An-Noor (in Arabic: ٱلْنُّورُ), meaning The One who illuminates and reveals the divine light of all the worlds. His light illuminates the heart and provides clarity and guidance. Anyone who turns their back to the true light will be in darkness.

From Quran & Hadith

Arabic Root:
From the root nun-waw-ra (ن و ر), which has the following classical Arabic connotations: to give light, to illuminate, to fill with light, to clarify, to reveal, to make visible, to blossom, to be in bloom (revealed), to be flaming, blazing and apparent to the senses, to enlighten, give counsel, and give advice.

Allah’s Light Described:
The light of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as described in the hadith and Qur’an, Abu Musa reported: The Messenger of Allah ﷺ was standing amongst us and he told us five things. He said: Verily the Exalted and Mighty God does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is the light. In the hadith narrated by Abu Bakr (instead of the word “light”), it is fire. If he withdraws it (the veil), the splendor of His countenance would consume His creation so far as His sight reaches. [1]

Musa (as) was the only Prophet to have spoken with Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and in his conversation, He asked if he could see him, “And when Moses arrived at Our appointed time and his Lord spoke to him, he said, “My Lord, show me [Yourself] that I may look at You.” [Allah] said, “You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.” But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, ‘Exalted are You! I have repented to You, and I am the first of the believers.’” Qur’an 7:143 So we learn that Allah’s light is too powerful to be witnessed, “Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted.” (Qur’an 6:103)

The Various Interpretations:
It may be obvious, but worth mentioning. When we say Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Nur (The Light), it is not meant in the literal sense. The light we see is created and is not eternal. It gets emitted, absorbed, reflected, and refracted. Most scholars agree for it to be a name and attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ it must be understood by the consequence and the properties of light. Light illuminates, makes things visible, and shows the way through the darkness. This leads to many interpretations of the name An-Nur which we’ll explore in detail.

The first understanding is through His ability to manifest creation. Darkness is the absence of light; when we have no light, what remains is darkness. Similarly, it can be said if something did not exist, it was hidden or unknown. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has the power to make them visible or known by creating them. It may seem paradoxical, but the natural state of existence is nothingness. We cannot fathom what absolute nothingness is, but that’s the state from which all things come - it’s the origin. People mistakenly assume that life is just the arrangement of atoms and molecules, but who created the atoms and molecules? Who was responsible for its perfect, orderly arrangement? What keeps everything going and allows them to remain? The only logical conclusion to this question is Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. Without Him saying, kun fa-yakoon, “Be, and it is!” Qur’an 36:82, they would not be known.

A second interpretation is light manifests; it makes things that are hidden - visible. His light operates at many levels. There is nothing that can be hidden from Him. He is the Al-Baseer (All-Seeing) and As-Sami (All-Hearing). His light reveals, and nothing escapes His view. “And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it.” (Qur’an 6:59)

He also illuminates mankind through His book and His Messengers (may peace be upon them). He’s a guide to those lost. So, in this sense, He lights upon light. From the darkness of nonexistence to the light of existence, from unguided to guided.
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https://myislam.org/99-names-of-allah/an-noor/

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Al-Hadi

(The Guide)

Al-Hadi Meaning:

The Guide, The Way.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al Haadi (in Arabic: ٱلْهَادِي), The One who gives guidance to His believers. His Guidance is beneficial and protects them from whatever may be harmful. He is The One who sent prophets (may peace be upon them) as the deliverers of His message to ensure mankind is guided on the right path.

Arabic Root:
From the root ha-dal-ya (ه د ي), which has the following classical Arabic connotations: to guide rightly, to show with kindness the proper path, to guide on the right path until reaching the goal, to guide aright, to lead the right way.

The Qur’an and The Prophets
This is similar to the Arabic word, Hidayah meaning “guidance.” It is also closely related in meaning to the previous name Al-Nur as they both refer to making the path visible, showing the way. Guidance is sent through two means. The primary source for guidance is the literal word of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and that is the Qur’an. The second form of guidance was given through His Prophets and the last Messenger, Prophet Muhammad ﷺ. We study and learn from the Prophetic traditions (what he said and consistently did or encouraged). This is captured through his companions and is mentioned in the hadith book collections. Most notably, Sahih Bukhari, Sahih Muslim, Sunan at-Tirmidhi, Sunan-Ibn Majah, Sunan Abu-Dawud, Sunan Nasa’i. More precedence is given to the first two books, denoted by the title Sahih, meaning authentic. There is a sect among Muslims who refute the guidance provided in the hadith even though the hadith shows us the rites or hajj, wudu, and daily prayer. The Qur’an also addresses this exact issue.
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https://myislam.org/99-names-of-allah/al-hadi/

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Al-Badi

(The Incomparable Originator)

Al-Badi Meaning:

The Unequaled One, The Unique, The Matchless.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Badi (in Arabic: ٱلْبَدِيعُ), The One who created and formed the universe without any mold or preceding example. With His will, He invents all that exists without any prior material. His creation is made without any similarity to anything else that has ever existed.

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

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96

Al-Baqi

(The Everlasting)

Al-Baqi Meaning:

The Eternal, Ever-Present, The Immutable.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Baqi (in Araic: ٱلْبَاقِي), The Everlasting. The one who has always existed and who will never cease to be. He is the one whose existence doesn’t have a beginning nor an end. The virtue of this name signifies Allah as being perpetual, endless, and everlasting. He will remain forever and unaffected by time.

Arabic Root:
From the ba-qaf-ya (ب ق ي), which has the following classical Arabic connotations: To continue, to remain, and to endure. To be permanent, everlasting, and constant. To survive forever, to be eternal. To be incessant, continuous, and endless.

Among the disputed names:
As we’ve mentioned in the last name, 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 is not one agreed-upon list for the remaining 18 names. al-Baqi is one of those names which is not included by certain scholars. This list includes Ibn Uthaymeen, Ibn Hazm, and Ibn Hajar, among others. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and al-Ghazali, have included this name in their lists.

Forever and Ever:
We’ve briefly described this attribute of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ in Al-Awwal (The First) and Al-Akhir (The Last), but there is a difference in the interpreted meaning each name conveys. Al-Awwal teaches us about Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as being the beginning of all creation, Al-Akhir describes Him as being the last. However, with Al-Baqi, it describes Allah’s nature to be everlasting or eternal. Being called the first and the last can seem bounded or constrained by time. Al-Baqi affirms to us that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ transcends time. There is no before or after with respect to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. He just is and always will be.

Time as it relates to Allah (سُبْحَٰنَهُۥ وَتَعَٰلَىٰ):
Time is a creation of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ, and His perception of it is unchanging. As Imam Ghazali mentions, “only changeable things participate in past or future because past or future are temporal expressions.” So Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ can’t be understood according to the same laws of physics He has bounded creation by. He transcends the nature of what He created and is not constrained by it. The mind is incapable of understanding what this truly means as itself is created by Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ and is limited by its very nature.

The prospect of Allah’s non-existence seems completely irrational. Imam Ghazali further explains, “He is the existent whose existence is necessary in itself.” It is inconceivable to imagine how something could exist in and of itself. But His existence is, and it’s everlasting. For this reason, we are all here today. He’s allowed for us to be and gives us our continued sustenance and purpose for existing.

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

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Al-Warith

(The Inheritor)

Al-Warith Meaning:

The Heir, The Inheritor of All.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Warith (in Arabic: ٱلْوَارِثُ), The One who remains after all has past. He is everlasting, and to whom all possessions will be returned.

Arabic Root:
From the root waw-ra-tha (و ر ث), which has the following classical Arabic connotations: to inherit, to be an heir, survivor, to be the owner or sustainer after someone.

What does it means for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ to inherit?
We begin by defining what it means to receive an inheritance. It usually refers to the passing down of money, property, or some material thing from one person to another upon their passing. This is typically a transfer from a parent or spouse down the family tree to preserve whatever wealth they had. Now, with respect to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ what does it mean to say he is Al-Warith, The Inheritor? As we discussed in the previous name Al-Baqi (The Everlasting) and Al-Akhir (The Last), He is the one who will exist after all possessors disappear. He is also the originator (Al-Badi) and the creator (Al-Khaliq), so naturally, all things belong to Him. So when all is said and done, when creation vanishes, all things will return to their rightful owner.

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

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98

AR-Rasheed/AR-Rashid

(The Guide)

Ar-Rasheed Meaning:

The Infallible teacher, The Right in Guidance, The Unerring Director.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ar-Rasheed (in Arabic: ٱلْرَّشِيدُ), the one who guides to rectitude. Allah is the supreme director to the right path and belief. He does not compel people into religion. He has shown the right way through The Qur’an and His messengers.

Arabic Root:
From the root ra-shin-dal (ر ش د), which has the following classical Arabic connotations: to be directed aright, to be caused to follow the right course, to be directed to take the right way, to be caused to hold a right belief, to adopt the right path.

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 is not one agreed-upon list for the remaining 18 names. Ar-Rasheed is one of those names which is not included by certain scholars. This list includes Ibn al-Wazir, Ibn Hazm, and Ibn al-Uthaymeen. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and Imam al-Ghazali, have included this name in their lists.

The one who is guided:
The name of Allah Ar-Rasheed, The Rightly Guided, is similar to a name we’ve already discussed Al-Hadi, meaning The Guide. However, being called rightly guided negates all negative connotations. He is infallible in His direction, and to be misguided is inconceivable. Similar in meaning to the name Al-Hakeem, (The Wise). Imam al-Ghazali writes of Ar-Rasheed as “acting without any indication of an advisor or the directions of a director or the guidance of a guide.” His very essence is to be rightly guided.

The name Rashid is often said to describe an educated person who’s been “rightly guided” or possesses “true faith.” A derivative, Murshid, is an Arabic word derived from the same root r-sh-d to describe a teacher. The job of a teacher is to be a guide for a particular subject or topic. In the next ayah, we’ll see the use of the word ghayy which is the opposite of rushd meaning guidance to the wrong path.

Reflection:
We can find peace in knowing that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Rasheed. The guidance that He has provided is divine guidance. He is the unerring director and the infallible teacher. Therefore His direction through the Qur’an and His Messengers (may peace be upon them) is the truth that we seek. We should ask to be rightly guided in all matters. We should approach each problem we face with the looming thought, what response would please Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ? And to be rightly guided to fulfill then whatever Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ seeks. Sometimes it may not be apparent, but in understanding this name, we can trust the guidance that Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ provided for us is what was best for us anyways. We should have no regret knowing the actions taken were for the best.

In the personal striving to have the best character, we should seek to be rightly guided in our speech, knowledge, justice, and emotions. There is a balance to emotions that require mastery. When we suffer a loss, we are allowed to grieve, but we shouldn’t become so hurt that we are unhappy with Allah’s qadr. It’s also possible to be rightly guided in anger. For example, anger for the sake of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is justified. It is said the Prophet ﷺ only got angry when the commandments of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ were violated. But this was done eloquently, not to quarrel and publicly humiliate, but to instruct one back to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. This requires a level of control and balance only the unique possess. We should ask Allah to be increased in guidance and among those rightly guided in all respects.

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99

As-Sabur / As-Saboor

(The Patient)

As-Sabur Meaning:

The All-Patient, The Restrained, The Forbearing.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is As-Sabur (in Arabic: ٱلْصَّبُورُ), The One who is most patient and enduring. He is not hasty in His actions but waits for the proper time. He has all the power to punish those who do wrong, but instead, He allows time for us to repent and change course to comeback to the right path.

Arabic Root:
From the root sad-ba-ra (ص ب ر), which has the following classical Arabic connotations: to be patient, to be enduring, to endure trial or affliction with good manner, to be contented in trial or affliction without show of complaint, to make no distinction between comfort and affliction, to bear calmly, to persevere cheerfully, to be steadfast, constant, to restrain, confine, withhold from something.

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 is not one agreed-upon list for the remaining 18 names. As-Sabur is one of those names which is not included by certain scholars. This list includes Ibn al-Wazir, Ibn Hazm, and Ibn al-Uthaymeen. However, others, such as Ibn Arabi, Imam al-Bayhaqi, and Imam al-Ghazali, have included this name in their lists.

Does Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ have more than ninety-nine names?
Alhamdulillah, we’ve reached the “last name” of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. We put this in quotes because Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ has many, many names, and there is no one definitive list. As we’ve mentioned about the disputed names, different scholars recognize different attributes of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ which they derive from the Qur’an and Sunnah. For example, Ibn Uthaymeen includes names such as Al-Jameel (The Beautiful One), Al-Jawad (The Munificent/Generous), Ash-Shafee (The One who Cures), At-Tayyib (The Pure One), Ar-Rabb (The Lord), Ar-Rafeeq (The Gentle), Al-Illah (The one who is to be worshipped). These names may already be familiar to you, and as attributes of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ they are completely acceptable.

Allah has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings and acts accordingly will enter Paradise. [1] The analogy which is often quoted to explain this hadith is if you were to say I have ninety-nine dollars, does that mean that’s all you have? No, that’s all you may have in your wallet, but it’s not all you have.

Ibn Mas’ud reported: The Messenger of Allah ﷺ said, “If any Muslim is afflicted with distress and makes this supplication, then his supplication will be answered: O Allah, I am Your servant, the son of Your servant, the son of Your maidservant. My forelock is in Your hand, Your command concerning me prevails, and Your decision concerning me is fair. I call upon You by every one of the beautiful names with which You have described Yourself, or which You have revealed in Your Book, or You have taught to any of Your creatures, or which You have chosen to keep in the knowledge of the Unseen with You, to make the Quran the delight of my soul, the light of my heart, and to remove my sadness and dispel my anxiety.” The Prophet said, “If he says this, Allah will remove his affliction and replace it with joy and happiness.” [2]

We emphasize one part of the hadith, “…or which You have chosen to keep in the knowledge of the Unseen with You,” which implies there are names and qualities of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ which are not known to man. If Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Kabeer (The Great One), we must realize the extent of His greatness can’t be fully understood. So in studying these attributes, we only get a glimpse of His essence.

https://myislam.org/99-names-of-allah/as-sabur/