Summary:
Allah is the sole object of worship, defined by absolute, indivisible oneness (Al-Ahad, Al-Wahid) and complete self-sufficiency as the Eternal Refuge sought by all (As-Samad). His mercy is bifurcated into the all-encompassing grace of Ar-Rahman, from which creation and revelation flow, and the specific, responsive mercy of Ar-Rahim for believers. God is also the source of all goodness (Al-Barr) and the provider of subtle, often imperceptible, care (Al-Latif), whose vision is beyond human grasp. God’s knowledge (Al-Alim) and wisdom (Al-Hakim) are absolute, encompassing the unseen, every detail of the natural world, and the perfection of revelation. His awareness (Al-Khabir) extends to the innermost intentions, ensuring perfect accountability, while his senses of sight (Al-Basir) and hearing (As-Sami) are comprehensive, missing no action or utterance, however secret.
God's power is limitless and absolute, demonstrated through his ability (Al-Qadir, Al-Muqtadir) to create, afflict, and resurrect. His might (Al-Aziz) establishes his authority and is the source of all honor, while his compelling force (Al-Jabbar) enacts his will and overcomes all tyranny. This power is firm and unyielding (Al-Matin), underpinning his role as the great provider. As the Creator (Al-Khaliq), he originates existence from nothing, as the Inventor (Al-Bari) he brings life into being, and as the Fashioner (Al-Musawwir) he shapes all things with unique form. He is the ultimate Provider (Ar-Razzaq) who sustains all life, the Giver of Life (Al-Muhyi) who can revive the dead earth and humanity, and the Taker of Life (Al-Mumit) who controls the entire cycle of existence.
Justice (Al-Adl), equity (Al-Muqsit), and judgment (Al-Hakam) are foundational to God's decrees and his role as the final arbiter whose word is fulfilled with truth. His prevailing power (Al-Qahhar) ensures all creation submits to his ultimate authority. This power is balanced by kindness, expressed as affectionate love (Al-Wadud) for those who follow him, boundless generosity (Al-Karim) stemming from his self-sufficiency, and profound kindness (Ar-Rauf) demonstrated by easing burdens for humanity. He is also defined by his forbearance (Al-Halim), delaying punishment to allow for repentance. His capacity for forgiveness is vast, being the Perpetual Forgiver (Al-Ghaffar), the Forgiving (Al-Ghafur), the Pardoner (Al-Afuw) who erases sin, and the one who constantly accepts repentance (At-Tawwab). He is also the Appreciative (Ash-Shakur), who multiplies rewards for good deeds.
God's glory and majesty are absolute; he is the Superior (Al-Mutakabbir) to whom greatness exclusively belongs, the Grand (Al-Kabir), and the Most High (Al-Ali). His essence is characterized by Majesty and Honor (Dhul-Jalal wal-Ikram). He is the ultimate Guide (Al-Hadi, Ar-Rashid) who alone can place faith in the heart, the protecting friend (Al-Waliyy), the best disposer of affairs (Al-Wakil) in whom one places trust, and the Guardian (Al-Hafiz) who preserves all things. His perfection is conveyed through his absolute holiness (Al-Quddus) and his nature as the source of all peace (As-Salam). He is the Ever-Living (Al-Hayy) and the Self-Sustaining (Al-Qayyum) upon whom all existence depends.
His dominion is total; he is the Sovereign King (Al-Malik) and the Master of all Sovereignty (Malik al-Mulk), giving and taking power as he wills. He is the Governor (Al-Wali) and the Supremely Exalted (Al-Muta'ali), far above any description. His generosity is manifested as the Bestower (Al-Wahhab) of all things and the Opener (Al-Fattah) of all blessings and judgments, while he maintains and provides for all (Al-Muqit). His glory (Al-Majid) is linked to his praiseworthiness and sovereignty. He provides security (Al-Mumin) and oversees all affairs (Al-Muhaymin), possessing unyielding strength (Al-Qawiyy) and being the Originator of creation (Al-Mubdi). He is the Patient (As-Sabur) who defers retribution, and the Avenger (Al-Muntaqim) who enacts justice upon criminals. He is the Most Great (Al-Azim), the sufficient Accountant (Al-Hasib), the ever-watchful Observer (Ar-Raqib), the Responsive (Al-Mujib) to prayers, and the ultimate Witness (Ash-Shahid). He withholds (Al-Qabid) and extends (Al-Basit) sustenance and life as he wills and is the one who can prevent or allow any outcome (Al-Mani).
God is the Light (An-Nur) of the heavens and earth, the source of all guidance. He is the incomparable Originator (Al-Badi) who creates without precedent. He is the Praiseworthy (Al-Hamid) in his essence, free of all need, and the Everlasting (Al-Baqi) when all else perishes. As the Inheritor (Al-Warith), all things ultimately return to him. His sovereignty is absolute as he is the First (Al-Awwal) before which there was nothing, the Last (Al-Akhir) who remains after all else, the Manifest (Az-Zahir) through his signs, and the Hidden (Al-Batin) from sensory perception. He has the capacity to restore creation (Al-Mu'id), resurrect the dead (Al-Ba'ith), and has enumerated all things (Al-Muhsi). He bestows honor (Al-Mu'izz) and disgrace (Al-Mudhill), abases the arrogant (Al-Khafid) and exalts the faithful (Ar-Rafi). He is the ultimate Truth (Al-Haqq), the Gatherer (Al-Jami) of all for judgment, and the one who puts things forward in their proper order (Al-Muqaddim). He is the Self-Sufficient (Al-Ghani) who enriches whom he wills (Al-Mughni). He is the source of all adversity (Ad-Darr) and benefit (An-Nafi), the Delayer (Al-Mu'akhkhir) of terms, and the Perceiver (Al-Wajid) who is found by those who seek him.
Key Ideas:
God's essence is defined by absolute unity, uniqueness, and self-sufficiency, making him the only being worthy of worship.
Divine mercy is both universal (Ar-Rahman), encompassing all of creation, and specific (Ar-Rahim), directed towards believers.
God's knowledge is absolute, extending to the unseen, the most minute details of the physical world, and the innermost thoughts and intentions of individuals.
His power is infinite, demonstrated in His ability to create from nothing, sustain the universe, control life and death, and resurrect all beings for judgment.
Creation is a continuous act involving origination (Al-Khaliq), invention from nothingness (Al-Bari), and the shaping of forms (Al-Musawwir).
Justice, fairness, and equity are intrinsic to God's nature and will be perfectly manifested on the Day of Judgment.
God's relationship with creation is characterized by a balance of immense power and profound kindness, love, generosity, and forbearance.
Forgiveness is a core divine attribute, with God being ever-ready to pardon, accept repentance, and multiply rewards for gratitude and good deeds.
All glory, majesty, and greatness belong exclusively to God; these attributes in humans lead to condemned arrogance.
God is the ultimate source of all guidance, protection, and sustenance, and complete trust should be placed in him as the disposer of all affairs.
His perfection is absolute, marked by holiness, peace, and an eternal, self-subsisting existence upon which all other existence depends.
Sovereignty belongs entirely to God; He is the true king who bestows and removes all worldly power and authority.
God has absolute control over all things, including the ability to give and withhold, to originate and to repeat creation, and to determine the timing of all events.
He is both the Manifest (Az-Zahir), visible through the signs in his creation, and the Hidden (Al-Batin), beyond the grasp of physical senses.
God's power includes the ability to bestow honor and disgrace, to abase and to exalt, actions which will find their ultimate expression in the hereafter.
He is the ultimate arbiter, the absolute Truth against which all else is falsehood, who will gather all of humanity for a final, certain reckoning.
Events:
A woman arguing with the Prophet concerning her husband, whose complaint Allah heard.
Youths who retreated to a cave and prayed for right guidance (Rashada).
Believers who, when faced with a gathered army, declared that Allah was sufficient for them as the best Disposer of Affairs.
The detailed stages of human creation, from a drop to a clinging clot to a lump of flesh and bones.
The Israelites who took the calf for worship were commanded to repent to their Creator (Bari'ikum).
The creation of mankind and being given form (sawwarnakum), after which the angels were told to prostrate to Adam.
Prophet Abraham declaring that his Lord is the one who gives life and causes death.
Prophet Muhammad being told he is not a "compeller" (bi-Jabbar) over the people.
Moses being told he could not see God, and God's glory causing a mountain to collapse.
Zechariah's prayer for an heir, in which he acknowledges God as the "best of inheritors."
God finding the Prophet Muhammad an orphan and giving him refuge, finding him lost and giving him guidance, and finding him poor and making him self-sufficient.
The promise of the Day of Judgment, referred to as the "Occurrence" which will bring some down (Khafidah) and raise others up (Rafi'ah).
Definitions:
Allah – The one true deity, who alone is worthy of worship and is defined by oneness, self-sufficiency, and having no equivalent.
Al-Ahad – The One; signifying absolute, unique, indivisible oneness.
Al-Wahid – The One; the single, prevailing Creator of all things.
As-Samad – The Eternal Refuge; the self-sufficient one sought by all, who neither begets nor is born and who feeds but is not fed.
Ar-Rahman – The Entirely Merciful; whose all-encompassing mercy is the basis of creation and the teaching of the Quran.
Ar-Rahim – The Especially Merciful; showing particular mercy to believers.
Al-Barr – The Beneficent; the source of all goodness and righteousness.
Al-Latif – The Subtle; whose perception is beyond vision and whose provision and care for his servants is gentle and often imperceptible.
Al-Alim – The Knowing; whose knowledge is absolute, encompassing the keys of the unseen and every detail on land and in the sea.
Al-Hakim – The Wise; whose wisdom is expressed in the perfected verses of the Quran and the flawless determination of creation.
Al-Khabir – The Acquainted; who is aware of all inner realities and knows that the most noble person is the most righteous.
Al-Basir – The Seeing; who is all-seeing, knowing even the deception of the eyes and the secrets of the heart.
As-Sami – The Hearing; who is all-hearing, accepting prayers and hearing the most private dialogues and complaints.
Al-Qadir – The Able; who is able to send affliction and to create the heavens, the earth, and their like.
Al-Muqtadir – The Perfect in Ability; who is omnipotent and whose seizure of wrongdoers is that of one with perfect might.
Al-Aziz – The Exalted in Might; whose power determines the order of the universe and from whom all revelations come.
Al-Jabbar – The Compeller; the one whose will is irresistible, who is superior and mighty.
Al-Matin – The Firm; the possessor of firm, unyielding power and whose plan is resolute.
Al-Khaliq – The Creator; the originator of all things, the best of creators who fashions life in stages.
Al-Bari – The Inventor; the creator and originator to whom one must turn in repentance.
Al-Musawwir – The Fashioner; the one who gives form to creation, including shaping humans.
Ar-Razzaq – The Provider; the great provider of all sustenance, who provides for those who rely on him from unexpected sources.
Al-Muhyi – The Giver of Life; who brings the dead earth back to life and will resurrect the dead.
Al-Mumit – The Taker of Life; who causes death as part of the life cycle that he alone controls.
Al-Adl – The Justice; whose word is fulfilled in justice and who commands justice among people.
Al-Hakam – The Judge; the only true judge who has revealed the detailed Book.
Al-Muqsit – The Equitable; who loves those who act with equity and commands justice.
Al-Qahhar – The Prevailing; the one, prevailing subduer to whom all false lords are compared.
Al-Wadud – The Affectionate; the merciful and loving, who loves those who love and follow him.
Al-Karim – The Generous; the noble Lord who is free of need and gives bountifully.
Ar-Rauf – The Kind; who is kind and merciful to people, sending clear verses to bring them from darkness to light.
Al-Halim – The Forbearing; who is forgiving and forbearing, multiplying rewards for good deeds.
Al-Ghaffar – The Perpetual Forgiver; who is ever-ready to forgive one who repents, believes, and does righteousness.
Al-Ghafur – The Forgiving; the mighty and forgiving one who accepts repentance and pardons misdeeds.
At-Tawwab – The Accepting of Repentance; the merciful one who continually turns to and accepts the repentance of his servants.
Al-Afuw – The Pardoner; who is ever-pardoning and forgiving.
Ash-Shakur – The Most Appreciative; who is appreciative and forbearing, increasing in favor those who are grateful.
Al-Mutakabbir – The Superior; the supreme one to whom greatness belongs, who is exalted above all partners.
Al-Kabir – The Grand; the great and exalted knower of the unseen and the witnessed.
Al-Ali – The Most High; whose Kursi (footstool) extends over the heavens and earth, signifying his supreme status.
Al-Jalil – The Majestic; the owner of majesty (Al-Jalal) and honor whose face will remain when all else perishes.
Al-Hadi – The Guide; who guides believers to a straight path and is sufficient as a guide.
Ar-Rashid – The Guide to the Right Path; from whom right guidance (ar-Rushd) is sought and who guides to it.
Al-Waliyy – The Protector; the protecting friend who is sufficient as a helper and spreads his mercy.
Al-Wakil – The Disposer of Affairs; the best trustee and disposer of all things, in whom one places their trust.
Al-Hafiz – The Guardian; who is guardian over all things and is the best of guardians.
Al-Quddus – The Holy One; the sovereign and holy one whom all in the heavens and earth exalt.
As-Salam – The Source of Peace; the holy sovereign who invites to the Home of Peace (Dar is-Salam).
Al-Hayy – The Ever-Living; the eternal, ever-living one who is the only true deity.
Al-Qayyum – The Sustainer of Existence; the self-subsisting sustainer by whose command the heavens and earth stand.
Al-Malik – The Sovereign; the true sovereign king and lord of the noble throne.
Malik al-Mulk – The Owner of Sovereignty; the master of all dominion who gives and takes sovereignty as he wills.
Al-Wali – The Patron; the governor of all affairs, beside whom there is no other patron.
Al-Muta'ali – The Exalted; the grand, supremely high one who possesses the highest attributes.
Dhul-Jalal wal-Ikram – The Possessor of Majesty and Honor; whose name is blessed and whose face, full of majesty, will remain forever.
Al-Wahhab – The Bestower; the one who grants mercy and has the depositories of all gifts.
Al-Fattah – The Judge/The Opener; the knowing judge who brings forth truth and gives decision.
Al-Muqit – The Maintainer; who has power and control over all things, including the provision of all creatures.
Al-Majid – The Glorious; the praiseworthy and glorious owner of the throne.
Al-Mumin – The Giver of Security; the one who provides safety from fear and hunger.
Al-Muhaymin – The Overseer; the one who watches over and acts as a criterion over scripture.
Al-Qawiyy – The Powerful; the strong and mighty Lord.
Al-Mubdi – The Originator; who originates creation and will repeat it.
As-Sabur – The Patient; who is with those who are patient.
Al-Muntaqim – The Avenger; who takes retribution from criminals and is an owner of retribution.
Al-Azim – The Most Great; the most high and magnificent one in whom belief is essential.
Al-Hasib – The Accountant; who is sufficient as a reckoner and will bring forth every deed, however small.
Ar-Raqib – The Observer; who is an ever-watchful observer over all people and their actions.
Al-Mujib – The Responsive; the Lord who is near and responds to the invocation of the supplicant.
Ash-Shahid – The Witness; who is a sufficient witness over all things and has enumerated all deeds.
Al-Qabid – The Withholder; who withholds and extends, and holds up the birds in the sky.
Al-Basit – The Extender; who extends and withholds provision and life.
Al-Mani – The Withholder; the one who withholds mercy or blessings, which none can then release.
An-Nur – The Light; the light of the heavens and the earth who guides whom he wills to his light.
Al-Badi – The Originator; the incomparable originator of the heavens and the earth who creates with a word.
Al-Majid – The Glorious; (duplicate entry in source, context refers to Praiseworthy and Owner of the Throne).
Al-Hamid – The Praiseworthy; who is free of all need and intrinsically worthy of all praise.
Al-Baqi – The Everlasting; who is more enduring, whose face will remain when all else perishes.
Al-Warith – The Inheritor; who remains after all die and is the best of inheritors.
Al-Awwal – The First; who exists before all things, the originator of creation.
Al-Akhir – The Last; the one who remains after all else has perished.
Az-Zahir – The Ascendant/Manifest; who is manifest through his signs in creation and his knowledge of the public and secret.
Al-Mu'id – The Restorer; who repeats creation after originating it.
Al-Ba'ith – The Resurrector; who will resurrect all those in the graves.
Al-Muhsi – The Enumerator; who has counted and recorded all things in a clear register.
Al-Mu'izz – The Honourer; who gives honor to whom he wills, as all honor belongs to him.
Al-Mudhill – The Humiliator; who humbles or disgraces whom he wills, particularly the disbelievers.
Al-Batin – The Intimate/Hidden; who is unseen by physical vision but knows all that is concealed.
Al-Khafid – The Abaser; who will bring down the arrogant on the Day of Judgment.
Ar-Rafi – The Exalter; who raises up the believers and those given knowledge by degrees.
Al-Haqq – The Truth; the absolute reality, whose existence means all other deities are falsehood.
Al-Jami – The Gatherer; who will gather all people for the Day of Judgment.
Al-Muqaddim – The Expediter/Presenter; who puts things forward, presenting the warning before the punishment.
Al-Ghani – The Free of Need; the self-sufficient one, of whom all mankind is in need.
Al-Mughni – The Enricher; who enriches and makes self-sufficient whom he wills.
Ad-Darr – The Distresser; who alone has the power to touch one with adversity, which only he can remove.
An-Nafi – The Propitious/Benefiter; who alone has the power to intend for and grant benefit.
Al-Mu'akhkhir – The Delayer; who gives respite and delays a term until its appointed time.
Al-Wajid – The Perceiver/Finder; who is found by those who seek his forgiveness, and who finds his servants in their time of need.
The Qur'an Explaining the Divine Names
| No. | Divine Name | Primary Verse (Mentioning the Name/Concept) | Explanatory Verse(s) (Clarifying the Meaning) |
| Essence & Existence | | | |
| 1 | Allāh (الله) | 📖 20:14 "Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance."
(إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي) | 📖 112:1-4 "Say, 'He is Allah, the One. Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent.'"
(قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ) |
| 2 | Al-Aḥad (الأحد) | 📖 112:1 "Say, 'He is Allah, the One (Aḥad).'"
(قُلْ هُوَ اللَّهُ أَحَدٌ) | 📖 2:163 "And your god is one God (Wāḥid). There is no deity except Him, the Entirely Merciful, the Especially Merciful."
(وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ) |
| 3 | Al-Wāḥid (الواحد) | 📖 13:16 "...Say, 'Allah is the Creator of all things, and He is the One (al-Wāḥid), the Prevailing.'"
(...قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ) | 📖 39:4 "...He is Allah, the One (al-Wāḥid), the Prevailing."
(...هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ) |
| 4 | Aṣ-Ṣamad (الصمد) | 📖 112:2 "Allah, the Eternal Refuge (aṣ-Ṣamad)."
(اللَّهُ الصَّمَدُ) | 📖 6:14 "Say, 'Is it other than Allah that I should take a protector, the Originator of the heavens and the earth, while it is He who feeds and is not fed?'"
(قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ...) |
| Mercy & Compassion | | | |
| 5 | Ar-Raḥmān (الرحمن) | 📖 1:1 "In the name of Allah, the Entirely Merciful (ar-Raḥmān), the Especially Merciful."
(بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ) | 📖 55:1-2 "The Entirely Merciful (ar-Raḥmān). He taught the Qur'an."
(الرَّحْمَٰنُ عَلَّمَ الْقُرْآنَ) |
| 6 | Ar-Raḥīm (الرحيم) | 📖 1:3 "The Entirely Merciful, the Especially Merciful (ar-Raḥīm)."
(الرَّحْمَٰنِ الرَّحِيمِ) | 📖 33:43 "...And ever is He, to the believers, Especially Merciful (Raḥīmā)."
(...وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا) |
| 7 | Al-Barr (البر) | 📖 52:28 "Indeed, we used to call upon Him before. Indeed, it is He who is the Beneficent (al-Barr), the Merciful."
(إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ ۖ إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ) | 📖 2:177 "Righteousness (al-Birr) is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah..."
(لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ...) |
| 8 | Al-Laṭīf (اللطيف) | 📖 6:103 "Vision perceives Him not, but He perceives [all] vision; and He is the Subtle (al-Laṭīf), the Acquainted."
(لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ) | 📖 42:19 "Allah is Subtle (Laṭīf) with His servants; He gives provision to whom He wills. And He is the Powerful, the Exalted in Might."
(اللَّهُ لَطِيفٌ بِعِبَادِهِ يَرْزُقُ مَن يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ) |
| Knowledge & Wisdom | | | |
| 9 | Al-ʿAlīm (العليم) | 📖 2:32 "...Indeed, You are the Knowing (al-ʿAlīm), the Wise."
(...إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ) | 📖 6:59 "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..."
(وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ...) |
| 10 | Al-Ḥakīm (الحكيم) | 📖 31:27 "...Indeed, Allah is Exalted in Might and Wise (Ḥakīm)."
(...إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ) | 📖 11:1 "Alif, Lam, Ra. [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise (Ḥakīm) and Acquainted."
(الر ۚ كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ) |
| 11 | Al-Khabīr (الخبير) | 📖 67:14 "Does He who created not know, while He is the Subtle, the Acquainted (al-Khabīr)?"
(أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ) | 📖 49:13 "...Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted (Khabīr)."
(...إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ) |
| 12 | Al-Baṣīr (البصير) | 📖 17:1 "...Indeed, He is the Hearing, the Seeing (al-Baṣīr)."
(...إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ) | 📖 40:20 "...He knows that which deceives the eyes and what the breasts conceal."
(...يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ) |
| 13 | As-Samīʿ (السميع) | 📖 2:127 "...'Our Lord, accept [this] from us. Indeed You are the Hearing (as-Samīʿ), the Knowing.'"
(...رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ) | 📖 58:1 "Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband and directs her complaint to Allah. And Allah hears your dialogue; indeed, Allah is Hearing (Samīʿ) and Seeing."
(قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمَا ۚ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ) |
| Power & Might | | | |
| 14 | Al-Qādir (القادر) | 📖 6:65 "Say, 'He is the [one] Able (al-Qādir) to send upon you affliction from above you or from beneath your feet...'"
(قُلْ هُوَ الْقَادِرُ عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ...) | 📖 36:81 "Is not He who created the heavens and the earth Able (bi-Qādir) to create the likes of them? Yes, [it is so]; and He is the Knowing Creator."
(أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ) |
| 15 | Al-Muqtadir (المقتدر) | 📖 54:42 "...so We seized them with a seizure of one Exalted in Might and Perfect in Ability (Muqtadir)."
(...فَأَخَذْنَاهُمْ أَخْذَ عَزِيزٍ مُّقْتَدِرٍ) | 📖 18:45 "...and Allah is, over all things, Perfect in Ability (Muqtadirā)."
(...وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا) |
| 16 | Al-ʿAzīz (العزيز) | 📖 36:5 "[This is] a revelation of the Exalted in Might (al-ʿAzīz), the Merciful."
(تَنزِيلَ الْعَزِيزِ الرَّحِيمِ) | 📖 41:12 "...And that is the determination of the Exalted in Might (al-ʿAzīz), the Knowing."
(...وَذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ) |
| 17 | Al-Jabbār (الجبار) | 📖 59:23 "...the Sovereign, the Holy One, the Source of Peace, the Giver of Security, the Overseer, the Exalted in Might, the Compeller (al-Jabbār), the Superior..."
(...الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ...) | 📖 50:45 "We are most knowing of what they say, and you are not over them a compeller (bi-Jabbār). But remind by the Qur'an whoever fears My threat."
(نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ وَمَا أَنتَ عَلَيْهِم بِجَبَّارٍ ۖ فَذَكِّرْ بِالْقُرْآنِ مَن يَخَافُ وَعِيدِ) |
| 18 | Al-Matīn (المتين) | 📖 51:58 "Indeed, it is Allah who is the [great] Provider, the Possessor of Power, the Firm (al-Matīn)."
(إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ) | 📖 7:183 "And I extend reprieve to them. Indeed, My plan is firm (Matīn)."
(وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ) |
| Creativity & Sustenance | | | |
| 19 | Al-Khāliq (الخالق) | 📖 59:24 "He is Allah, the Creator (al-Khāliq), the Inventor, the Fashioner..."
(هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ...) | 📖 23:14 "...then We developed the drop into a clinging clot, and We developed the clot into a lump [of flesh], and We developed the lump into bones, and We clothed the bones with flesh; then We produced it as another creation. So blessed is Allah, the best of creators (al-Khāliqīn)."
(...فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ) |
| 20 | Al-Bāriʾ (البارئ) | 📖 59:24 "He is Allah, the Creator, the Inventor (al-Bāriʾ), the Fashioner..."
(هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ...) | 📖 2:54 "...'O my people, indeed you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator (Bāriʾikum)..."
(...يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِاتِّخَاذِكُمُ الْعِجْلَ فَتُوبُوا إِلَىٰ بَارِئِكُمْ...) |
| 21 | Al-Muṣawwir (المصور) | 📖 59:24 "He is Allah, the Creator, the Inventor, the Fashioner (al-Muṣawwir)..."
(هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ...) | 📖 7:11 "And We have certainly created you, [O Mankind], and given you [human] form (ṣawwarnākum)..."
(وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ...) |
| 22 | Ar-Razzāq (الرزاق) | 📖 51:58 "Indeed, it is Allah who is the [great] Provider (ar-Razzāq), the Possessor of Power, the Firm."
(إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ) | 📖 65:3 "And will provide for him from where he does not expect. And whoever relies upon Allah - then He is sufficient for him."
(وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ...) |
| 23 | Al-Muḥyī (المحيي) | 📖 41:39 "...Indeed, He who gives it life (aḥyāhā) is the Giver of Life (Muḥyī) to the dead. Indeed, He is over all things competent."
(...إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ) | 📖 2:28 "How can you disbelieve in Allah when you were lifeless and He brought you to life (fa-aḥyākum); then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned."
(كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ) |
| 24 | Al-Mumīt (المميت) | 📖 15:23 "And indeed, it is We who give life and cause death (numīt), and We are the Inheritors."
(وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ) | 📖 53:44 "And that it is He who causes death (amāta) and gives life."
(وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا) |
| Justice & Fairness | | | |
| 25 | Al-ʿAdl (العدل) | 📖 6:115 "And the word of your Lord has been fulfilled in truth and in justice (ʿAdlan). None can alter His words, and He is the Hearing, the Knowing."
(وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا ۚ لَّا مُبَدِّلَ لِكَلِمَاتِهِ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ) | 📖 16:90 "Indeed, Allah orders justice (al-ʿAdl) and good conduct and giving to relatives and forbids immorality and bad conduct and oppression..."
(إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ...) |
| 26 | Al-Ḥakam (الحكم) | 📖 6:114 "Then is it other than Allah I should seek as judge (Ḥakaman) while it is He who has revealed to you the Book explained in detail?"
(أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا...) | 📖 4:58 "...And when you judge between people, to judge with justice..."
(...وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ...) |
| 27 | Al-Muqsiṭ (المقسط) | 📖 5:42 "...But if you judge, judge between them with equity (bil-Qisṭ). Indeed, Allah loves those who act equitably (al-Muqsiṭīn)."
(...وَإِنْ حَكَمْتَ فَاحْكُم بَيْنَهُم بِالْقِسْطِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ) | 📖 49:9 "...and act justly. Indeed, Allah loves those who act justly."
(...وَأَقْسِطُوا ۖ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ) |
| 28 | Al-Qahhār (القهار) | 📖 13:16 "...Say, 'Allah is the Creator of all things, and He is the One, the Prevailing (al-Qahhār).'"
(...قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ) | 📖 12:39 "...Are divergent lords better or Allah, the One, the Prevailing (al-Qahhār)?"
(...أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ) |
| Kindness & Love | | | |
| 29 | Al-Wadūd (الودود) | 📖 11:90 "...Indeed, my Lord is Merciful and Affectionate (Wadūd)."
(...إِنَّ رَبِّي رَحِيمٌ وَدُودٌ) | 📖 5:54 "...Allah will bring forth a people He will love (yuḥibbuhum) and who will love Him..."
(...فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ...) |
| 30 | Al-Karīm (الكريم) | 📖 82:6 "O mankind, what has deceived you concerning your Lord, the Generous (al-Karīm)?"
(يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ) | 📖 27:40 "...And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous (Karīm)."
(...وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ) |
| 31 | Ar-Raʾūf (الرؤوف) | 📖 2:143 "...And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind (Raʾūf) and Merciful."
(...وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ۚ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ) | 📖 57:9 "It is He who sends down upon His Servant clear verses that He may bring you out from darknesses into the light. And indeed, Allah is to you Kind (la-Raʾūf) and Merciful."
(هُوَ الَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِّيُخْرِجَكُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ) |
| 32 | Al-Ḥalīm (الحليم) | 📖 2:235 "...And know that Allah is Forgiving and Forbearing (Ḥalīm)."
(...وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ) | 📖 64:17 "If you loan Allah a goodly loan, He will multiply it for you and forgive you. And Allah is Most Appreciative and Forbearing (Ḥalīm)."
(إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ وَاللَّهُ شَكُورٌ حَلِيمٌ) |
| Forgiveness & Pardon | | | |
| 33 | Al-Ghaffār (الغفار) | 📖 20:82 "But indeed, I am the Perpetual Forgiver (la-Ghaffār) for one who repents, believes, and does righteousness, and then continues in guidance."
(وَإِنِّي لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ) | 📖 71:10 "And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver (Ghaffārā).'"
(فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا) |
| 34 | Al-Ghafūr (الغفور) | 📖 35:28 "...Indeed, Allah is Exalted in Might and Forgiving (Ghafūr)."
(...إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ) | 📖 42:25 "And it is He who accepts repentance from his servants and pardons misdeeds, and He knows what you do."
(وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ وَيَعْلَمُ مَا تَفْعَلُونَ) |
| 35 | At-Tawwāb (التواب) | 📖 2:37 "...He turned to him in forgiveness. Indeed, He is the Accepting of repentance (at-Tawwāb), the Merciful."
(...فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ) | 📖 40:3 "The forgiver of sin, acceptor of repentance, severe in penalty, owner of abundance. There is no deity except Him; to Him is the destination."
(غَافِرِ الذَّنبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ إِلَيْهِ الْمَصِيرُ) |
| 36 | Al-ʿAfūw (العفو) | 📖 4:99 "For those, perhaps Allah will pardon them, and Allah is ever Pardoning (ʿAfūwan) and Forgiving."
(فَأُولَٰئِكَ عَسَى اللَّهُ أَن يَعْفُوَ عَنْهُمْ ۚ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا) | 📖 22:60 "...And indeed, Allah is Pardoning (la-ʿAfūwun) and Forgiving."
(...وَإِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ) |
| 37 | Ash-Shakūr (الشكور) | 📖 64:17 "...And Allah is Most Appreciative (Shakūr) and Forbearing."
(...وَاللَّهُ شَكُورٌ حَلِيمٌ) | 📖 14:7 "...'If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.'"
(...لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ) |
| Glory & Majesty | | | |
| 38 | Al-Mutakabbir (المتكبر) | 📖 59:23 "...the Superior (al-Mutakabbir). Exalted is Allah above whatever they associate with Him."
(...الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ) | 📖 40:35 "...Thus does Allah seal over every heart [of] an arrogant, tyrannical person."
(...كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ) |
| 39 | Al-Kabīr (الكبير) | 📖 13:9 "[He is] Knower of the unseen and the witnessed, the Grand (al-Kabīr), the Exalted."
(عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ) | 📖 22:62 "That is because Allah is the Truth, and that which they call upon other than Him is falsehood, and because Allah is the Most High, the Grand (al-Kabīr)."
(ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ) |
| 40 | Al-ʿAlī (العلي) | 📖 2:255 "...His Kursi extends over the heavens and the earth... And He is the Most High (al-ʿAlī), the Most Great."
(...وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ... وَهُوَ الْعَلِيُّ الْعَظِيمُ) | 📖 42:51 "...Indeed, He is Most High (ʿAlīyun), Most Wise."
(...إِنَّهُ عَلِيٌّ حَكِيمٌ) |
| 41 | Al-Jalīl (الجليل) | 📖 55:27 "And there will remain the Face of your Lord, Owner of Majesty (al-Jalāl) and Honor."
(وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ) | 📖 55:78 "Blessed is the name of your Lord, Owner of Majesty (al-Jalāl) and Honor."
(تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ) |
| Guidance & Help | | | |
| 42 | Al-Hādī (الهادي) | 📖 22:54 "...And indeed, Allah is the Guide (la-Hād) of those who have believed to a straight path."
(...وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ) | 📖 25:31 "...But sufficient is your Lord as a Guide (Hādiyan) and a Helper."
(...وَكَفَىٰ بِرَبِّكَ هَادِيًا وَنَصِيرًا) |
| 43 | Ar-Rashīd (الرشيد) | 📖 18:10 "[Mention] when the youths retreated to the cave and said, 'Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance (Rashadā).'"
(إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا) | 📖 72:2 "It guides to the right path (ar-Rushd), and we have believed in it. And we will never associate with our Lord anyone."
(يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ ۖ وَلَن نُّشْرِكَ بِرَبِّنَا أَحَدًا) |
| 44 | Al-Waliyy (الولي) | 📖 4:45 "...And sufficient is Allah as a Protector (Waliyyan), and sufficient is Allah as a Helper."
(...وَكَفَىٰ بِاللَّهِ وَلِيًّا وَكَفَىٰ بِاللَّهِ نَصِيرًا) | 📖 42:28 "And it is He who sends down the rain after they had despaired and spreads His mercy. And He is the Protector (al-Waliyy), the Praiseworthy."
(وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُوا وَيَنشُرُ رَحْمَتَهُ ۚ وَهُوَ الْوَلِيُّ الْحَمِيدُ) |
| 45 | Al-Wakīl (الوكيل) | 📖 3:173 "...and said, 'Sufficient for us is Allah, and [He is] the best Disposer of affairs (al-Wakīl).'"
(...وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ) | 📖 11:12 "...You are only a warner, and Allah is Disposer of all things (Wakīl)."
(...إِنَّمَا أَنتَ نَذِيرٌ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ) |
| 46 | Al-Ḥafīẓ (الحفيظ) | 📖 11:57 "...Indeed, my Lord is, over all things, a Guardian (Ḥafīẓ)."
(...إِنَّ رَبِّي عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ) | 📖 12:64 "...but Allah is the best guardian (Ḥāfiẓan), and He is the most merciful of the merciful."
(...فَاللَّهُ خَيْرٌ حَافِظًا ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ) |
| Perfection & Completeness | | | |
| 47 | Al-Quddūs (القدوس) | 📖 59:23 "He is Allah, other than whom there is no deity, the Sovereign, the Holy One (al-Quddūs)..."
(هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ...) | 📖 62:1 "Whatever is in the heavens and whatever is on the earth is exalting Allah, the Sovereign, the Holy One (al-Quddūs), the Exalted in Might, the Wise."
(يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ) |
| 48 | As-Salām (السلام) | 📖 59:23 "...the Sovereign, the Holy One, the Source of Peace (as-Salām)..."
(...الْمَلِكُ الْقُدُّوسُ السَّلَامُ...) | 📖 10:25 "And Allah invites to the Home of Peace (Dār is-Salām) and guides whom He wills to a straight path."
(وَاللَّهُ يَدْعُو إِلَىٰ دَارِ السَّلَامِ وَيَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ) |
| 49 | Al-Ḥayy (الحي) | 📖 2:255 "Allah - there is no deity except Him, the Ever-Living (al-Ḥayy), the Sustainer of [all] existence..."
(اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ...) | 📖 40:65 "He is the Ever-Living (al-Ḥayy); 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."
(هُوَ الْحَيُّ لَا إِلَٰهَ إِلَّا هُوَ فَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ ۗ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ) |
| 50 | Al-Qayyūm (القيوم) | 📖 2:255 "Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence (al-Qayyūm)..."
(اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ...) | 📖 30:25 "And of His signs is that the heaven and the earth stand by His command..."
(وَمِنْ آيَاتِهِ أَن تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ...) |
| Control & Dominion | | | |
| 51 | Al-Malik (الملك) | 📖 59:23 "He is Allah, other than whom there is no deity, the Sovereign (al-Malik), the Holy One..."
(هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ...) | 📖 23:116 "So exalted is Allah, the True Sovereign (al-Malik-ul-Ḥaqq); there is no deity except Him, Lord of the Noble Throne."
(فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۖ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ) |
| 52 | Mālik al-Mulk (مالك الملك) | 📖 3:26 "Say, 'O Allah, Owner of Sovereignty (Mālik al-Mulk), You give sovereignty to whom You will and You take sovereignty away from whom You will...'"
(قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ...) | 📖 67:1 "Blessed is He in whose hand is sovereignty (al-Mulk), and He is over all things competent."
(تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ) |
| 53 | Al-Wālī (الوالي) | 📖 13:11 "...and when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron (Wāl)."
(...وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُم مِّن دُونِهِ مِن وَالٍ) | 📖 42:9 "Or have they taken protectors besides Him? But Allah - He is the Protector (al-Waliyy), and He gives life to the dead, and He is over all things competent."
(أَمِ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ ۖ فَاللَّهُ هُوَ الْوَلِيُّ وَهُوَ يُحْيِي الْمَوْتَىٰ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ) |
| 54 | Al-Mutaʿālī (المتعالي) | 📖 13:9 "[He is] Knower of the unseen and the witnessed, the Grand, the Exalted (al-Mutaʿālī)."
(عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ) | 📖 16:60 "...And for Allah is the highest attribute. And He is the Exalted in Might, the Wise."
(...وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ) |
| 55 | Dhul-Jalāl wal-Ikrām (ذو الجلال والإكرام) | 📖 55:78 "Blessed is the name of your Lord, Owner of Majesty and Honor (Dhul-Jalāl wal-Ikrām)."
(تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ) | 📖 55:26-27 "Everyone upon the earth will perish, And there will remain the Face of your Lord, Owner of Majesty and Honor (Dhul-Jalāl wal-Ikrām)."
(كُلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ) |
| Generosity & Abundance | | | |
| 56 | Al-Wahhāb (الوهاب) | 📖 3:8 "'Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower (al-Wahhāb).'"
(رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ) | 📖 38:9 "Or do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower (al-Wahhāb)?"
(أَمْ عِندَهُمْ خَزَائِنُ رَحْمَةِ رَبِّكَ الْعَزِيزِ الْوَهَّابِ) |
| 57 | Al-Fattāḥ (الفتاح) | 📖 34:26 "Say, 'Our Lord will bring us together; then He will judge between us in truth. And He is the Judge (al-Fattāḥ), the Knowing.'"
(قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ) | 📖 7:89 "...'Our Lord, decide between us and our people in truth, and You are the best of those who give decision.'"
(...رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنتَ خَيْرُ الْفَاتِحِينَ) |
| 58 | Al-Muqīt (المقيت) | 📖 4:85 "...And ever is Allah, over all things, a Maintainer (Muqītā)."
(...وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقِيتًا) | 📖 11:6 "And there is no creature on earth but that upon Allah is its provision, and He knows its place of dwelling and place of storage..."
(وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا...) |
| 59 | Al-Majīd (المجيد) | 📖 11:73 "...The mercy of Allah and His blessings be upon you, O people of the house. Indeed, He is Praiseworthy and Glorious (Majīd)."
(...رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَّجِيدٌ) | 📖 85:12-16 "Indeed, the vengeance of your Lord is severe. Indeed, it is He who originates [creation] and repeats. And He is the Forgiving, the Affectionate, Glorious (Majīd) Owner of the Throne, Effecter of what He intends."
(إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ... وَهُوَ الْغَفُورُ الْوَدُودُ ذُو الْعَرْشِ الْمَجِيدُ فَعَّالٌ لِّمَا يُرِيدُ) |
| Mastery & Control Over All Things | | | |
| 60 | Al-Muʾmin (المؤمن) | 📖 59:23 "...the Giver of Security (al-Muʾmin), the Overseer..."
(...السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ...) | 📖 106:4 "[He] Who has fed them, [saving them] from hunger and made them safe (āmanahum), [saving them] from fear."
(الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ) |
| 61 | Al-Muhaymin (المهيمن) | 📖 59:23 "...the Giver of Security, the Overseer (al-Muhaymin)..."
(...الْمُؤْمِنُ الْمُهَيْمِنُ...) | 📖 5:48 "...And We revealed to you the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it (Muhayminan ʿalayhi)..."
(...وَأَنزَلْنَا إِلَيْكَ الْكِtāبَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِtāبِ وَمُهَيْمِنًا عَلَيْهِ...) |
| 62 | Al-Qawiyy (القوي) | 📖 11:66 "...Indeed, your Lord - He is the Powerful (al-Qawiyy), the Exalted in Might."
(...إِنَّ رَبَّكَ هُوَ الْقَوِيُّ الْعَزِيزُ) | 📖 42:19 "Allah is Subtle with His servants; He gives provision to whom He wills. And He is the Powerful (al-Qawiyy), the Exalted in Might."
(اللَّهُ لَطِيفٌ بِعِبَادِهِ يَرْزُقُ مَن يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ) |
| 63 | Al-Mubdiʾ (المبدئ) | 📖 85:13 "Indeed, it is He who originates [creation] (yubdiʾu) and repeats."
(إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ) | 📖 10:34 "Say, 'Are there of your "partners" any who begins creation and then repeats it?' Say, 'Allah begins creation and then repeats it...'"
(قُلْ هَلْ مِن شُرَكَائِكُم مَّن يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ قُلِ اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ...) |
| Patience & Forgiveness | | | |
| 64 | Aṣ-Ṣabūr (الصبور) | 📖 8:46 "...And be patient; indeed, Allah is with the patient (aṣ-Ṣābirīn)."
(...وَاصْبِرُوا ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ) | 📖 2:153 "O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient."
(يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ) |
| 65 | Al-Muntaqim (المنتقم) | 📖 32:22 "...Indeed We, from the criminals, will take retribution (Muntaqimūn)."
(...إِنَّا مِنَ الْمُجْرِمِينَ مُنتَقِمُونَ) | 📖 14:47 "...Indeed, Allah is Exalted in Might, an Owner of Retribution."
(...إِنَّ اللَّهَ عَزِيزٌ ذُو انتِقَامٍ) |
| 66 | Al-ʿAẓīm (العظيم) | 📖 2:255 "...And He is the Most High, the Most Great (al-ʿAẓīm)."
(...وَهُوَ الْعَلِيُّ الْعَظِيمُ) | 📖 69:33 "Indeed, he did not used to believe in Allah, the Most Great (al-ʿAẓīm)."
(إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ) |
| Protection & Safety | | | |
| 67 | Al-Ḥasīb (الحسيب) | 📖 4:6 "...And sufficient is Allah as Accountant (Ḥasībā)."
(...وَكَفَىٰ بِاللَّهِ حَسِيبًا) | 📖 21:47 "And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [so much as] the weight of a mustard seed, We will bring it forth. And sufficient are We as 1accountants (Ḥāsibīn)."
(وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ) |
| 68 | Ar-Raqīb (الرقيب) | 📖 4:1 "...Indeed, Allah is ever, over you, an Observer (Raqībā)."
(...إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا) | 📖 5:117 "...But when You took me up, You were the Observer (ar-Raqīb) over them, and You are, over all things, a Witness."
(...فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ) |
| 69 | Al-Mujīb (المجيب) | 📖 11:61 "...Indeed, my Lord is near and responsive (Mujīb)."
(...إِنَّ رَبِّي قَرِيبٌ مُّجِيبٌ) | 📖 2:186 "And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me..."
(وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ...) |
| 70 | Ash-Shahīd (الشهيد) | 📖 4:79 "...And sufficient is Allah as Witness (Shahīdā)."
(...وَكَفَىٰ بِاللَّهِ شَهِيدًا) | 📖 58:6 "...Allah has enumerated it, while they have forgotten it. And Allah is, over all things, a Witness (Shahīd)."
(...أَحْصَاهُ اللَّهُ وَنَسُوهُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ) |
| Ability to Give & Withhold | | | |
| 71 | Al-Qābiḍ (القابض) | 📖 2:245 "...And Allah withholds (yaqbiḍu) and extends, and to Him you will be returned."
(...وَاللَّهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ) | 📖 67:19 "Do they not see the birds above them with wings spread and folded? None holds them up except the Most Merciful. Indeed, He is, of all things, Seeing."
(أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَٰنُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ) |
| 72 | Al-Bāsiṭ (الباسط) | 📖 2:245 "...And Allah withholds and extends (yabsuṭu), and to Him you will be returned."
(...وَاللَّهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ) | 📖 13:26 "Allah extends provision (yabsuṭu ar-rizq) for whom He wills and restricts [it]..."
(اللَّهُ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ...) |
| 73 | Al-Māniʿ (المانع) | 📖 3:26 "...You give sovereignty to whom You will... You honor whom You will... In Your hand is [all] good." (The concept of withholding is implied by the power to give).
(تُؤْتِي الْمُلْكَ مَن تَشَاءُ... وَتُعِزُّ مَن تَشَاءُ... بِيَدِكَ الْخَيْرُ...) | 📖 35:2 "Whatever Allah grants to people of mercy - none can withhold it (mumsika); and whatever He withholds (yumsik) - none can release it thereafter. And He is the Exalted in Might, the Wise."
(مَّا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِن بَعْدِهِ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ) |
| Light & Guidance | | | |
| 74 | An-Nūr (النور) | 📖 24:35 "Allah is the Light (Nūr) of the heavens and the earth..."
(اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ...) | 📖 24:35 "...Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things."
(...يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ) |
| 75 | Al-Badīʿ (البديع) | 📖 2:117 "Originator (Badīʿ) of the heavens and the earth. When He decrees a matter, He only says to it, 'Be,' and it is."
(بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ) | 📖 6:101 "Originator (Badīʿ) of the heavens and the earth. How could He have a son when He does not have a companion and He created all things? And He is, of all things, Knowing."
(بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُن لَّهُ صَاحِبَةٌ ۖ وَخَلَقَ كُلَّ شَيْءٍ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ) |
| Majesty & Grandeur | | | |
| 76 | Al-Mājid (الماجد) | 📖 11:73 "...He is Praiseworthy and Glorious (Majīd)."
(...إِنَّهُ حَمِيدٌ مَّجِيدٌ) | 📖 85:15 "Glorious (Majīd) Owner of the Throne,"
(ذُو الْعَرْشِ الْمَجِيدُ) |
| 77 | Al-Ḥamīd (الحميد) | 📖 14:8 "...then indeed, Allah is Free of need and Praiseworthy (Ḥamīd)."
(...فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ) | 📖 31:12 "...'Be grateful to Allah.' And whoever is grateful is only grateful for his own soul. And whoever is ungrateful - then indeed, Allah is Free of need and Praiseworthy (Ḥamīd)."
(...أَنِ اشْكُرْ لِلَّهِ ۚ وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ) |
| 78 | Al-Bāqī (الباقي) | 📖 55:27 "And there will remain (yabqā) the Face of your Lord, Owner of Majesty and Honor."
(وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ) | 📖 20:73 "...and Allah is better and more enduring (abqā)."
(...وَاللَّهُ خَيْرٌ وَأَبْقَىٰ) |
| 79 | Al-Wārith (الوارث) | 📖 15:23 "And indeed, it is We who give life and cause death, and We are the Inheritors (al-Wārithūn)."
(وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ) | 📖 21:89 "...'My Lord, do not leave me alone [with no heir], while you are the best of inheritors (al-Wārithīn).'"
(...رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنتَ خَيْرُ الْوَارِثِينَ) |
| Absolute Sovereignty | | | |
| 80 | Al-Awwal (الأول) | 📖 57:3 "He is the First (al-Awwal) and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing."
(هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ) | 📖 6:101 "Originator of the heavens and the earth. How could He have a son when He does not have a companion and He created all things?"
(بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُن لَّهُ صَاحِبَةٌ ۖ وَخَلَقَ كُلَّ شَيْءٍ...) |
| 81 | Al-Ākhir (الآخر) | 📖 57:3 "He is the First and the Last (al-Ākhir), the Ascendant and the Intimate, and He is, of all things, Knowing."
(هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ) | 📖 55:26-27 "Everyone upon the earth will perish, And there will remain the Face of your Lord, Owner of Majesty and Honor."
(كُلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ) |
| 82 | Aẓ-Ẓāhir (الظاهر) | 📖 57:3 "He is the First and the Last, the Ascendant (aẓ-Ẓāhir) and the Intimate, and He is, of all things, Knowing."
(هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ) | 📖 6:3 "And He is Allah in the heavens and on the earth. He knows your secret and your public [thoughts] and knows what you earn."
(وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ ۖ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ) |
| Capacity to Create & Recreate | | | |
| 83 | Al-Muʿīd (المعيد) | 📖 85:13 "Indeed, it is He who originates [creation] and repeats (yuʿīd)."
(إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ) | 📖 30:27 "And He it is who begins creation; then He repeats it, and that is easier for Him..."
(وَهُوَ الَّذِي يَبْدَأُ الْخَلْqَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ...) |
| 84 | Al-Bāʿith (الباعث) | 📖 22:7 "And [that] the Hour is coming - no doubt about it - and that Allah will resurrect (yabʿathu) those in the graves."
(وَأَنَّ السَّاعَةَ آتِيَةٌ لَّا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَن فِي الْقُبُورِ) | 📖 2:56 "Then We resurrected you (baʿathnākum) after your death that you might be grateful."
(ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ) |
| 85 | Al-Muḥṣī (المحصي) | 📖 72:28 "...and He has encompassed whatever is with them and has enumerated all things in number (aḥṣā)."
(...وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا) | 📖 36:12 "...and all things We have enumerated (aḥṣaynāhu) in a clear register."
(...وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ) |
| Ability to Bestow Honor or Disgrace | | | |
| 86 | Al-Muʿizz (المعز) | 📖 3:26 "...You honor whom You will (tuʿizzu man tashāʾu) and You humble whom You will..."
(...وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ...) | 📖 63:8 "...And to Allah belongs [all] honor, and to His Messenger, and to the believers, but the hypocrites do not know."
(...وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ) |
| 87 | Al-Mudhill (المذل) | 📖 3:26 "...You honor whom You will and You humble whom You will (tudhillu man tashāʾu)..."
(...وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ...) | 📖 9:2 "...And know that you cannot cause failure to Allah and that Allah will disgrace the disbelievers."
(...وَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۙ وَأَنَّ اللَّهَ مُخْزِي الْكَافِرِينَ) |
| Control Over Death & Resurrection | | | |
| 88 | Al-Bāṭin (الباطن) | 📖 57:3 "He is the First and the Last, the Ascendant and the Intimate (al-Bāṭin), and He is, of all things, Knowing."
(هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ) | 📖 64:4 "He knows what is in the heavens and earth, and knows what you conceal and what you declare. And Allah is Knowing of that within the breasts."
(يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ) |
| 89 | Al-Khāfiḍ (الخافض) | 📖 56:1-3 "When the Occurrence occurs, there is, at its occurrence, no denial. It will bring down [some] (Khāfiḍah) and raise up [others]."
(إِذَا وَقَعَتِ الْوَاقِعَةُ لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ خَافِضَةٌ رَّافِعَةٌ) | 📖 95:5 "Then We returned him to the lowest of the low,"
(ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ) |
| 90 | Ar-Rāfiʿ (الرافع) | 📖 56:1-3 "When the Occurrence occurs... It will bring down [some] and raise up [others] (Rāfiʿah)."
(إِذَا وَقَعَتِ الْوَاقِعَةُ... خَافِضَةٌ رَّافِعَةٌ) | 📖 58:11 "...Allah will raise those who have believed among you and those who were given knowledge, by degrees..."
(...يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ...) |
| Role as the Final Arbiter | | | |
| 91 | Al-Ḥaqq (الحق) | 📖 22:6 "That is because Allah is the Truth (al-Ḥaqq) and because He gives life to the dead and because He is over all things competent."
(ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَىٰ وَأَنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ) | 📖 10:32 "For that is Allah, your Lord, the Truth. And what can be beyond truth except error? So how are you averted?"
(فَذَٰلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ ۖ فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ ۖ فَأَنَّىٰ تُصْرَفُونَ) |
| 92 | Al-Jāmiʿ (الجامع) | 📖 3:9 "Our Lord, surely You will gather the people (Jāmiʿ an-Nās) for a Day about which there is no doubt. Indeed, Allah does not fail in His promise."
(رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ) | 📖 4:140 "...Indeed, Allah will gather the hypocrites and the disbelievers in Hell all together."
(...إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا) |
| 93 | Al-Muqaddim (المقدم) | 📖 16:61 "...But when their term comes, they will not remain behind an hour, nor will they precede [it] (yastaqdimūn)." (The concept of putting forward).
(...فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ) | 📖 50:28 "[Allah] will say, 'Do not dispute before Me, while I had already presented to you (qaddamtu ilaykum) the warning.'"
(قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ) |
| Purity & Perfection | | | |
| 94 | Al-Ghanī (الغني) | 📖 2:263 "...And Allah is Free of need (Ghanī) and Forbearing."
(...وَاللَّهُ غَنِيٌّ حَلِيمٌ) | 📖 35:15 "O mankind, you are those in need of Allah, while Allah is the Free of need (al-Ghanī), the Praiseworthy."
(يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ) |
| 95 | Al-Mughnī (المغني) | 📖 9:28 "...But if you fear poverty, Allah will enrich you (yughnīkum) from His bounty if He wills. Indeed, Allah is Knowing and Wise."
(...وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللَّهُ مِن فَضْلِهِ إِن شَاءَ ۚ إِنَّ اللَّهَ عَلِيمٌ حَكِيمٌ) | 📖 53:48 "And that it is He who enriches (aghnā) and suffices."
(وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ) |
| Others | | | |
| 96 | Aḍ-Ḍārr (الضارّ) | 📖 6:17 "And if Allah should touch you with adversity (bi-ḍurrin), there is no remover of it except Him..."
(وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ...) | 📖 10:107 "And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, there is no repeller of His bounty..."
(وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ...) |
| 97 | An-Nāfiʿ (النافع) | 📖 6:17 "...And if He touches you with good, then He is over all things competent." (The opposite concept to adversity).
(...وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ) | 📖 48:11 "...Say, 'Then who could prevent Allah at all if He intended for you harm or intended for you benefit (nafʿan)?...'"
(...قُلْ فَمَن يَمْلِكُ لَكُم مِّنَ اللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا...) |
| 98 | Al-Muʾakhkhir (المؤخر) | 📖 14:10 "...He invites you that He may forgive you of your sins and give you respite (yuʾakhkhirakum) for a specified term..."
(...يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى...) | 📖 71:4 "He will forgive for you of your sins and delay you (yuʾakhkhirkum) for a specified term. Indeed, the term of Allah when it comes is not delayed, if you only knew."
(يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ ۖ لَوْ كُنتُمْ تَعْلَمُونَ) |
| 99 | Al-Wājid (الواجد) | 📖 93:6-8 "Did He not find you (yajidka) an orphan and give [you] refuge? And He found you (wa-wajadaka) lost and guided [you]? And He found you (wa-wajadaka) poor and made [you] self-sufficient?"
(أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ وَوَجَدَكَ ضَالًّا فَهَدَىٰ وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ) | 📖 4:110 "...And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah (yajid-illāha) Forgiving and Merciful."
(...وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا) |
The Divine Names: Etymology, Scriptural Basis, and Explanation
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Essence and Existence | | |
| 1. Allāh (الله)
Etymology: The proper name of God in Islam. Its origin is debated, but the most widely accepted view is that it derives from al-ilāh, meaning "The God," from the root أ-ل-ه (ʾ-l-h), which relates to worship or divinity.
Semantic Evolution: Pre-Islamic Arabs used the term Allāh for a supreme creator deity among other lesser gods. Islam redefined it as the name of the one and only God, the sole object of worship, stripping it of any associations with partnership or multiplicity.
Cognates: Aramaic Alāhā, Syriac Alōho, and Hebrew Elōah/Elohim. | 📖 20:14 "Indeed, I am Allah. There is no deity (ilāha; from root ʾ-l-h, meaning 'that which is worshipped') except Me, so worship Me (fa-ʿbudnī; from root ʿ-b-d, meaning 'to serve, worship') and establish prayer for My remembrance."
📖 59:22 "He is Allah, other than whom there is no deity, the Knower of the unseen and the witnessed. He is the Entirely Merciful, the Especially Merciful." | Context: These verses explain the name "Allah" by defining its core implication: absolute and exclusive divinity (tawḥīd). They establish that the essence of being Allah is to be the sole entity deserving of worship and possessing all-encompassing knowledge and mercy.
📖 112:1-4 "Say, 'He is Allah, the One. Allah, the Eternal Refuge (aṣ-Ṣamad; from root ṣ-m-d, 'the one to whom all turn in need'). He neither begets nor is born, Nor is there to Him any equivalent (kufuwan; from root k-f-ʾ, 'equal or comparable')."
📖 17:110 "Say, 'Call upon Allah or call upon the Most Merciful (ar-Raḥmān; from root r-ḥ-m, 'mercy'). Whichever [name] you call - to Him belong the best names.'" |
| 2. Al-Aḥad (الأحد)
Etymology: From the root أ-ح-د (ʾ-ḥ-d), signifying "oneness" and "singularity." The form Aḥad is an intensive noun that denotes an absolute, indivisible, and incomparable oneness.
Semantic Evolution: While wāḥid (one) can be used for counting, aḥad became specialized in Islamic theology to express God's unique, singular essence, negating any form of internal division or external partnership.
Cognates: Hebrew eḥad (אֶחָד), Aramaic ḥad (חַד). | 📖 112:1 "Say, 'He is Allah, the One (Aḥad; from root ʾ-ḥ-d, signifying 'unique, indivisible oneness').'"
📖 2:163 "And your god is one God (ilāhun wāḥidun; from root w-ḥ-d, meaning 'a single entity'). There is no deity except Him, the Entirely Merciful, the Especially Merciful." | Context: The following verses elaborate on what this unique oneness entails. They negate concepts that would compromise it, such as having offspring, partners, or equals, thus defining Aḥad not just as "one" but as "categorically unique."
📖 21:22 "Had there been within them [heavens and earth] gods besides Allah, they both would have been ruined (lafasadatā; from root f-s-d, 'to become corrupt, disordered')."
📖 112:4 "Nor is there to Him any equivalent (kufuwan; from root k-f-ʾ, 'equal, comparable, peer')." |
| 3. Al-Wāḥid (الواحد)
Etymology: From the root و-ح-د (w-ḥ-d), meaning "to be one," "to unite." Al-Wāḥid is the active participle, meaning "The One" who is the single origin of all creation.
Semantic Evolution: Al-Wāḥid emphasizes God as the single starting point, the First, before whom there was nothing. It is often paired with Al-Qahhār (The Subduer) to highlight that this singular God has dominion over all plurality in creation.
Cognates: Related to the same root family as Aḥad. | 📖 13:16 "...Say, 'Allah is the Creator of all things, and He is the One (al-Wāḥid; from root w-ḥ-d, 'the single source'), the Prevailing.'"
📖 39:4 "...He is Allah, the One (al-Wāḥid), the Prevailing (al-Qahhār; from root q-h-r, 'to overcome, subdue')." | Context: These verses explain the power implied by God's oneness. Because He is the single, unopposed creator, His will is supreme and He overcomes all opposition. This oneness is not passive but is characterized by absolute, active dominion.
📖 14:48 "On the Day the earth is replaced by another earth, and the heavens [as well], and they will come forth before Allah, the One (al-Wāḥid), the Prevailing."
📖 12:39 "...Are divergent lords (arbābun mutafarriqūn; from roots r-b-b, 'lord', and f-r-q, 'to separate, diverge') better or Allah, the One (al-Wāḥid), the Prevailing?" |
| 4. Aṣ-Ṣamad (الصمد)
Etymology: From the root ص-م-د (ṣ-m-d), which carries the meanings of being solid, eternal, and the ultimate destination to which one turns in need.
Semantic Evolution: The term conveys a being who is utterly self-sufficient and free of any need, yet is the one upon whom all of creation depends. It signifies an uncaused cause and the eternal refuge.
Cognates: The root has parallels in other Semitic languages related to strength and steadfastness. | 📖 112:2 "Allah, the Eternal Refuge (aṣ-Ṣamad; from root ṣ-m-d, 'the one sought by all, yet needing none')."
📖 112:3 "He neither begets (lam yalid; from root w-l-d, 'to give birth') nor is born (lam yūlad)." | Context: To be Aṣ-Ṣamad means to be entirely independent, unlike creation which is defined by need and dependency. The following verses explain this by highlighting God's self-sufficiency; He does not need to eat, He is not part of a lineage (begetting or being born), and all power belongs solely to Him.
📖 6:14 "Say, 'Is it other than Allah that I should take a protector... while it is He who feeds (yuṭʿimu; from root ṭ-ʿ-m, 'to feed') and is not fed (lā yuṭʿam)?'"
📖 35:15 "O mankind, you are the poor ones in need of Allah (al-fuqarāʾu; from root f-q-r, 'poverty, need'), while Allah is the Free of need (al-Ghanī; from root gh-n-y, 'wealth, independence'), the Praiseworthy." |
| Names Emphasizing Allah’s Mercy and Compassion | | |
| 5. Ar-Raḥmān (الرحمن)
Etymology: From the root ر-ح-م (r-ḥ-m), meaning "mercy." The form Raḥmān is a specialized, intensive form indicating a mercy that is all-encompassing, universal, and inherent to God's essence.
Semantic Evolution: This name is uniquely used for God and signifies His boundless mercy towards all creation in this world, regardless of their faith or deeds (e.g., providing rain, sun, life).
Cognates: Hebrew raḥamim (רַחֲמִים - compassion, mercy). | 📖 1:1 "In the name of Allah, the Entirely Merciful (ar-Raḥmān; from root r-ḥ-m, 'all-encompassing mercy'), the Especially Merciful."
📖 17:110 "Say, 'Call upon Allah or call upon the Most Merciful (ar-Raḥmān). Whichever [name] you call - to Him belong the best names.'" | Context: The name Ar-Raḥmān is explained through verses that demonstrate this mercy in action on a grand, universal scale. It is Ar-Raḥmān who created the cosmos, taught humanity, and established the principles of existence out of pure grace.
📖 55:1-7 "The Most Merciful (Ar-Raḥmān). He taught the Qur'an, created man (khalaqa al-insān; from root kh-l-q, 'to create'), [and] taught him eloquence... He raised the heaven and established the balance (al-mīzān; from root w-z-n, 'to weigh, balance')."
📖 25:59 "He who created the heavens and the earth and what is between them in six days and then established Himself above the Throne - the Most Merciful (Ar-Raḥmān). So ask about Him one well-informed." |
| 6. Ar-Raḥīm (الرحيم)
Etymology: Also from the root ر-ح-م (r-ḥ-m), "mercy." The form Raḥīm denotes a specific, active, and continuous mercy that is bestowed upon those who are receptive to it.
Semantic Evolution: While Ar-Raḥmān is universal mercy in this life, Ar-Raḥīm is often understood as the particular mercy shown to believers, especially in the hereafter. It is a responsive mercy that rewards faith and good deeds.
Cognates: Hebrew raḥum (רַחוּם - compassionate). | 📖 1:3 "The Entirely Merciful, the Especially Merciful (ar-Raḥīm; from root r-ḥ-m, 'particular, responsive mercy')."
📖 33:43 "It is He who confers blessing upon you, and His angels [ask Him to do so], that He may bring you out from darknesses into the light. And ever is He, to the believers, Especially Merciful (Raḥīmā)." | Context: These verses clarify that the mercy of Ar-Raḥīm is directed and purposeful. It is the mercy that accepts repentance, forgives sins, and provides guidance and salvation specifically for those who turn to God, distinguishing it from the general mercy of Ar-Raḥmān.
📖 9:117 "Allah has already turned in mercy to the Prophet, and the Muhajireen and the Ansar... Indeed, He was to them Kind and Especially Merciful (Raḥīm)."
📖 2:37 "Then Adam received from his Lord [some] words, and He accepted his repentance (tāba ʿalayhi; from root t-w-b, 'to turn back, repent'). Indeed, He is the one who is the Accepting of repentance, the Especially Merciful (ar-Raḥīm)." |
| 7. Al-Barr (البر)
Etymology: From the root ب-ر-ر (b-r-r), which means "goodness," "piety," "kindness," and "righteousness." Al-Barr means the source of all goodness, who is kind and gentle to His servants.
Semantic Evolution: The root birr in the Quran describes the pinnacle of righteous human action. As a divine name, Al-Barr signifies that God is the ultimate source and standard of that righteousness, whose very essence is goodness and whose actions are purely benevolent.
Cognates: Aramaic bar (בַּר - pure, clean). | 📖 52:28 "Indeed, we used to call upon Him before. Indeed, it is He who is the Beneficent (al-Barr; from root b-r-r, 'the source of goodness'), the Merciful."
📖 60:8 "Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them (tabarrūhum; from root b-r-r, 'to treat with goodness') and acting justly toward them. Indeed, Allah loves those who act justly." | Context: These verses explain that God's nature as Al-Barr is the basis for the human capacity for goodness (birr). The first verse shows that God's promise is true, a sign of His benevolent nature. The second verse clarifies what birr entails: not just belief, but comprehensive ethical action towards all of creation.
📖 3:92 "Never will you attain righteousness (al-birra; from root b-r-r) until you spend [in the cause of Allah] from that which you love."
📖 2:177 "Righteousness (al-birr) is not that you turn your faces toward the east or the west, but [true] righteousness is [in] 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..." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| 8. Al-Laṭīf (اللطيف)
Etymology: From the root ل-ط-ف (l-ṭ-f), which combines the meanings of subtlety, gentleness, kindness, and being imperceptible.
Semantic Evolution: As a divine name, it describes God's nature as being so subtle that He is beyond perception, yet His knowledge and power penetrate all things. It also signifies His profound kindness and care for His creation, which He delivers in subtle, often unseen ways.
Cognates: The root has parallels in other Semitic languages related to gentleness and refinement. | 📖 6:103 "Vision perceives Him not (lā tudrikuhu al-abṣār; from roots d-r-k, 'to grasp/perceive', and b-ṣ-r, 'to see'), but He perceives all vision; and He is the Subtle (al-Laṭīf), the Acquainted."
📖 42:19 "Allah is Subtle (Laṭīf) with His servants; He gives provision to whom He wills. And He is the Powerful, the Exalted in Might." | Context: These verses explain the dual meaning of Al-Laṭīf. The first verse explains the subtlety of His care and provision, delivered in ways humans may not expect or comprehend. The second verse (the story of Joseph) provides a narrative example of God's subtle plan unfolding over years through apparent hardships, ultimately leading to a good outcome.
📖 67:14 "Does He who created not know, while He is the Subtle (al-Laṭīf), the Acquainted (al-Khabīr; from root kh-b-r, 'to be aware of inner states')?"
📖 12:100 "...Indeed, my Lord is Subtle (Laṭīf) in what He wills. Indeed, it is He who is the Knowing, the Wise." |
| Names Reflecting Allah’s Knowledge and Wisdom | | |
| 9. Al-ʿAlīm (العليم)
Etymology: From the root ع-ل-م (ʿ-l-m), meaning "to know." The form ʿAlīm is an intensive form signifying comprehensive, perfect, and perpetual knowledge.
Semantic Evolution: This name denotes God's omniscience. His knowledge is absolute, covering the seen and unseen, the past, present, and future, and the innermost thoughts of all beings. It is not acquired knowledge; it is inherent to His essence.
Cognates: Hebrew ʻōlām (עוֹלָם - eternity, world, which is connected to hidden knowledge), Aramaic ʻālam (world). | 📖 2:32 "They said, 'Exalted are You; we have no knowledge (ʿilma; from root ʿ-l-m, 'knowledge') except what You have taught us. Indeed, You are the Knowing (al-ʿAlīm), the Wise.'"
📖 36:81 "Is not He who created the heavens and the earth Able to create the likes of them? Yes... and He is the Knowing Creator (al-Khallāq al-ʿAlīm; from roots kh-l-q, 'to create', and ʿ-l-m, 'to know')." | Context: These verses explain the nature and scope of God's knowledge. It is not limited to external actions but penetrates the deepest secrets of the heart and encompasses every detail in the universe, from a single leaf that falls to the thoughts a person conceals.
📖 6:59 "And with Him are the keys of the unseen (mafātiḥ al-ghayb; from roots f-t-ḥ, 'to open', and gh-y-b, 'to be hidden'); 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..."
📖 64:4 "He knows what is in the heavens and earth and knows what you conceal (tusirrūna; from root s-r-r, 'secret') and what you declare (tuʿlinūna; from root ʿ-l-n, 'to make public'). And Allah is Knowing (ʿAlīm) of that within the breasts." |
| 10. Al-Ḥakīm (الحكيم)
Etymology: From the root ح-ك-م (ḥ-k-m), which means "to judge," "to rule," and "to possess wisdom." Al-Ḥakīm means The Most Wise, who places everything in its perfect place.
Semantic Evolution: God's wisdom is not just knowledge (ʿilm), but the perfection of action and decree. Everything He creates and commands has a purpose and is perfectly suited to its function. His wisdom ensures there is no flaw, injustice, or frivolity in His creation or legislation.
Cognates: Hebrew ḥokmāh (חָכְמָה - wisdom), Aramaic ḥekmā. | 📖 2:209 "...And know that Allah is Exalted in Might (ʿAzīz; from root ʿ-z-z, 'power, might') and Wise (Ḥakīm; from root ḥ-k-m, 'wisdom')."
📖 4:26 "Allah wants to make clear to you and guide you to the ways of those before you and accept your repentance. And Allah is Knowing and Wise (Ḥakīm)." | Context: These verses explain that wisdom is the principle governing creation and revelation. The perfection of the cosmos is a manifestation of His wisdom, and the laws revealed in the Quran are perfectly designed for human flourishing, demonstrating that His commands are never arbitrary but are rooted in profound purpose.
📖 36:38-40 "And the sun runs on its course, that is the determination (taqdīr; from root q-d-r, 'to measure, determine') of the Exalted in Might, the Knowing. And the moon... It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit."
📖 2:231 "...And fear Allah and know that Allah is Knowing of all things. [This legislation is an expression of His perfect wisdom]." |
| 11. Al-Khabīr (الخبير)
Etymology: From the root خ-ب-ر (kh-b-r), which means "to be aware of the intrinsic or inner reality of something." Al-Khabīr is the one whose knowledge encompasses the internal states and hidden realities.
Semantic Evolution: While Al-ʿAlīm refers to all knowledge, Al-Khabīr emphasizes a particular kind of knowledge: awareness of the hidden, the subtle, and the innermost workings of things. It is the knowledge of an expert who understands the deepest realities.
Cognates: The root has parallels in other Semitic languages relating to experience and testing. | 📖 6:103 "Vision perceives Him not, but He perceives all vision; and He is the Subtle, the Acquainted (al-Khabīr; from root kh-b-r, 'aware of inner realities')."
📖 31:34 "...and no soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed, Allah is Knowing and Acquainted (Khabīr)." | Context: These verses explain that God's awareness is not limited to outward actions but extends to the intentions behind them and the ultimate consequences of all deeds. He is aware of the subtle injustices and the hidden goodness that escape human notice, ensuring perfect accountability.
📖 99:7-8 "So whoever does an atom's weight of good will see it, And whoever does an atom's weight of evil will see it."
📖 49:13 "...Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted (Khabīr)." |
| 12. Al-Baṣīr (البصير)
Etymology: From the root ب-ص-ر (b-ṣ-r), meaning "to see." The form Baṣīr is an intensive form denoting all-encompassing, perfect vision that misses nothing.
Semantic Evolution: God's seeing is not like human sight, which is limited by distance, darkness, or barriers. Al-Baṣīr sees all things simultaneously, from the movement of an ant in the dark to the vastness of the galaxies. It implies a constant, watchful awareness over creation.
Cognates: Hebrew bāśār (בָּשָׂר - flesh, which is perceived by sight). | 📖 42:11 "...There is nothing like unto Him, and He is the Hearing, the Seeing (al-Baṣīr; from root b-ṣ-r, 'the All-Seeing')."
📖 17:1 "Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa... Indeed, He is the Hearing, the Seeing (al-Baṣīr)." | Context: These verses clarify that God's sight is comprehensive and implies accountability. He sees not only physical actions but the internal states and deceptions of the heart. This constant, perfect vision ensures that no deed, good or bad, goes unnoticed.
📖 40:19-20 "He knows that which deceives the eyes (khāʾinata al-aʿyun; from roots kh-w-n, 'to betray', and ʿ-y-n, 'eye') and what the breasts conceal. And Allah judges with truth..."
📖 20:46 "[Allah] said, 'Fear not. Indeed, I am with you both; I hear and I see (arā; from root r-ʾ-y, another word for 'to see').'" |
| 13. As-Samīʿ (السميع)
Etymology: From the root س-م-ع (s-m-ʿ), meaning "to hear." The form Samīʿ is an intensive form signifying all-encompassing, perfect hearing.
Semantic Evolution: God's hearing is absolute and without limitation. He hears every sound in the universe simultaneously, from the silent prayer of a person in distress to the faintest whisper. It is not dependent on physical organs or sound waves. It also means He is the one who responds to prayers.
Cognates: Hebrew shāmaʻ (שָׁמַע - to hear). | 📖 2:127 "...'Our Lord, accept [this] from us. Indeed You are the Hearing (as-Samīʿ; from root s-m-ʿ, 'the All-Hearing'), the Knowing.'"
📖 58:1 "Certainly has Allah heard (samiʿa; from root s-m-ʿ) the speech of the one who argues with you... and Allah hears your dialogue; indeed, Allah is Hearing (Samīʿ) and Seeing." | Context: These verses explain that God's hearing is not passive but active and responsive. He hears the spoken and unspoken needs of His servants. This attribute is a source of comfort, assuring believers that their supplications and complaints are never unheard, no matter how secretly they are uttered.
📖 21:4 "He said, 'My Lord knows whatever is said in the heaven and the earth, and He is the Hearing (as-Samīʿ), the Knowing.'"
📖 2:186 "And when My servants ask you concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me..." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Power and Might | | |
| 14. Al-Qādir (القادر)
Etymology: From the root ق-د-ر (q-d-r), which means "to have power," "to measure," "to decree," or "to determine." Al-Qādir is the active participle, "The All-Powerful" or "The Able."
Semantic Evolution: This name emphasizes God's inherent ability to do all things. His power isn't just potential; it's the active, determining force behind all of creation and events. It is often used in the context of creation, resurrection, and bringing about events that seem impossible to humans.
Cognates: The root is widespread in Semitic languages, relating to measurement and power. | 📖 6:65 "Say, 'He is the [one] Able (al-Qādir) to send upon you affliction from above you or from beneath your feet...'"
📖 75:40 "Is not that [Creator] Able (bi-Qādirin) to give life to the dead?" | Context: These verses explain that God's power (qudra) is absolute and without limit. It is demonstrated through His ability to create from nothing, to perfectly proportion all of creation, and to resurrect life after death, which is presented as the ultimate proof of His limitless capability.
📖 36:81-82 "Is not He who created the heavens and the earth Able (bi-Qādirin) to create the likes of them? Yes... His command is only when He intends a thing that He says to it, 'Be (Kun; from root k-w-n, 'to be, exist'),' and it is."
📖 54:49 "Indeed, all things We created with a measure (bi-qadarin; from root q-d-r, 'a precise measure or decree')." |
| 15. Al-Muqtadir (المقتدر)
Etymology: Also from the root ق-د-ر (q-d-r). Al-Muqtadir is an intensified form (Form VIII), implying not just the existence of power but the supreme and perfect execution of that power. It can be translated as "The Omnipotent" or "The All-Prevailing Power."
Semantic Evolution: If Al-Qādir is "The Able," Al-Muqtadir is "The One Who Perfectly Wields and Executes His Ability." It often appears in contexts of divine justice and the ultimate triumph of God's will over the plots of the powerful on Earth. | 📖 18:45 "...and Allah is, over all things, Perfect in Ability (Muqtadirā)."
📖 54:55 "In a seat of truth, near a Sovereign, Perfect in Ability (Muqtadir)." | Context: These verses demonstrate that God's omnipotence is the ultimate reality that overrides all worldly power. Pharoah's might was rendered helpless by God's decree, showing that human power is temporary and illusory compared to the absolute, prevailing power of Al-Muqtadir.
📖 54:42 "They denied Our signs, all of them, so We seized them with a seizure of one Exalted in Might (ʿAzīz), Perfect in Ability (Muqtadir)."
📖 43:42 "...then indeed, We are Perfect in Ability (Muqtadirūn) over them." |
| 16. Al-ʿAzīz (العزيز)
Etymology: From the root ع-ز-ز (ʿ-z-z), meaning "to be mighty," "noble," "powerful," and "unconquerable." Al-ʿAzīz is The Almighty, The Invincible, The Exalted in Might.
Semantic Evolution: The name combines the concepts of might, honor, and rarity. God as Al-ʿAzīz cannot be overcome or humiliated; His honor is inviolable, and His power is dominant. It is often paired with Al-Ḥakīm (The Wise) to show that His might is never tyrannical but is exercised with perfect wisdom.
Cognates: Hebrew ʻōz (עֹז - strength, might). | 📖 2:129 "...Indeed, You are the Exalted in Might (al-ʿAzīz), the Wise."
📖 59:23 "...the Giver of Security, the Overseer, the Exalted in Might (al-ʿAzīz), the Compeller, the Superior..." | Context: These verses explain that God's might is not just about power but also about absolute authority and justice. He is the ultimate source of all honor (ʿizzah) and His power is used to enforce His just decrees and to protect the believers.
📖 4:139 "...Do they seek with them honor (al-ʿizzata; from root ʿ-z-z)? But indeed, honor belongs to Allah all together."
📖 11:66 "...Indeed, your Lord - He is the Powerful (al-Qawiyy; from root q-w-y, 'strength'), the Exalted in Might (al-ʿAzīz)." |
| 17. Al-Jabbār (الجبار)
Etymology: From the root ج-ب-ر (j-b-r), which has dual meanings: "to compel" or "to force," and also "to restore" or "to mend."
Semantic Evolution: As a divine name, Al-Jabbār encompasses both meanings. He is The Compeller whose will is irresistible and who subdues tyrants. Simultaneously, He is The Restorer who mends the broken, completes the deficient, and comforts the weak. In human contexts, jabbār is negative (tyrant), but for God, it signifies His supreme authority to set things right. | 📖 59:23 "...the Exalted in Might, the Compeller (al-Jabbār), the Superior (al-Mutakabbir; from root k-b-r, 'to be great')..."
📖 40:35 "...Thus does Allah seal over every heart of an arrogant, tyrant (mutakabbirin jabbār)." | Context: These verses clarify the divine application of this attribute. God's compelling force is used to enact His will and overcome arrogance and tyranny. This irresistible power is not a flaw, as it is in humans, but an expression of His perfect authority to govern creation and enforce justice.
📖 14:15 "...and disappointed was every stubborn tyrant (jabbārin ʿanīd)."
📖 88:21-22 "So remind, [O Muhammad]; you are only a reminder. You are not over them a controller (bi-musayṭir; from root s-ṭ-r, 'to control, dominate')." |
| 18. Al-Matīn (المتين)
Etymology: From the root م-ت-ن (m-t-n), which means "to be firm," "strong," "solid," and "unshakeable."
Semantic Evolution: Al-Matīn describes a quality of power that is absolute, firm, and inexhaustible. Unlike created things whose strength fades, God's power as Al-Matīn is constant and suffers no weakness or fatigue. It represents the ultimate steadfastness and reliability.
Cognates: The root is found in other Semitic languages with meanings related to firmness. | 📖 51:58 "Indeed, it is Allah who is the [great] Provider, the Possessor of Power (Dhū al-Quwwah; from root q-w-y), the Firm (al-Matīn)."
📖 7:183 "And I extend reprieve to them. Indeed, My plan (kaydī; from root k-y-d, 'scheme, plan') is firm (matīn)." | Context: These verses explain that God's strength is not just immense but also perfectly reliable and unyielding. The first verse connects His firm power to His ability to provide limitlessly. The second shows that His plans and decrees are inescapable and perfectly executed, no matter how much time they take to unfold.
📖 68:45 "And I extend reprieve to them. Indeed, My plan is firm (matīn)."
📖 40:51 "Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Creativity and Sustenance | | |
| 19. Al-Khāliq (الخالق)
Etymology: From the root خ-ل-ق (kh-l-q), meaning "to create," "to measure," or "to proportion." Al-Khāliq means The Creator who brings things into existence from non-existence.
Semantic Evolution: This name signifies not just creation, but creation with a specific measure and purpose. It is often used in a trio with Al-Bāriʾ (The Inventor) and Al-Muṣawwir (The Fashioner) to describe the complete process: originating the concept, bringing it into existence, and giving it its unique form.
Cognates: The root has parallels in other Semitic languages relating to forming and creating. | 📖 59:24 "He is Allah, the Creator (al-Khāliq), the Inventor, the Fashioner; to Him belong the best names."
📖 13:16 "Say, 'Allah is the Creator (Khāliq) of all things, and He is the One, the Prevailing.'" | Context: These verses explain that God's act of creation is unique and definitive. It is not merely shaping pre-existing matter but bringing existence itself into being. The challenge to "create a fly" highlights that no created being can replicate this primary act of origination, thus proving His exclusive status as The Creator.
📖 23:14 "...then We produced it as another creation. So blessed is Allah, the best of creators (aḥsan al-khāliqīn; from roots ḥ-s-n, 'best', and kh-l-q, 'to create')."
📖 22:73 "...Indeed, those you invoke besides Allah will never create (lan yakhluqū) so much as a fly, even if they gathered together for that purpose." |
| 20. Al-Bāriʾ (البارئ)
Etymology: From the root ب-ر-ء (b-r-ʾ), meaning "to start," "to initiate," or "to bring forth from non-existence." It implies creating without a pre-existing model.
Semantic Evolution: Within the creative process, Al-Bāriʾ is The Inventor or The Evolver who brings the created thing into a distinct existence after it has been decreed by Al-Khāliq. It emphasizes the act of making something new and free from defects, separating it from the void.
Cognates: The root is connected to the concept of "out" or "exterior" in other Semitic languages. | 📖 59:24 "He is Allah, the Creator, the Inventor (al-Bāriʾ), the Fashioner..."
📖 2:54 "...So repent to your Creator (Bāriʾikum) and kill yourselves [the guilty ones]... That is best for you in the sight of your Creator (Bāriʾikum)." | Context: These verses clarify that Al-Bāriʾ is the one who initiates life and existence itself. The heavens and earth are a sign of this power. This attribute also connects to God's authority over life and death, as seen in the command to the Children of Israel to turn to their "Originator" in repentance.
📖 57:22 "No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being (nabraʾahā; from root b-r-ʾ)."
📖 67:3-4 "He who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency... then return [your] vision, it will return to you humbled while it is weary." |
| 21. Al-Muṣawwir (المصور)
Etymology: From the root ص-و-ر (ṣ-w-r), meaning "to shape," "to form," or "to fashion." Al-Muṣawwir is The Fashioner who gives everything its unique form and appearance.
Semantic Evolution: This is the final stage in the divine creative process. After Al-Khāliq decrees and Al-Bāriʾ originates, Al-Muṣawwir gives the creation its specific features—shaping the embryo in the womb, designing the patterns of a leaf, and giving every human a unique face.
Cognates: Hebrew ṣūrāh (צוּרָה - shape, form). | 📖 59:24 "He is Allah, the Creator, the Inventor, the Fashioner (al-Muṣawwir); to Him belong the best names."
📖 7:11 "And We have certainly created you, [O Mankind], then given you form (ṣawwarnākum; from root ṣ-w-r), then We told the angels, 'Prostrate to Adam...'" | Context: These verses explain that Al-Muṣawwir is the divine artist who shapes creation with perfect precision and diversity. He is the one who fashions humans in the womb, granting them their distinct forms and abilities, demonstrating His intimate and detailed control over every aspect of existence.
📖 3:6 "He it is who shapes you (yuṣawwirukum) in the wombs as He wills. There is no deity except Him, the Exalted in Might, the Wise."
📖 40:64 "It is Allah who made for you the earth a place of settlement and the sky a ceiling and formed you (ṣawwarakum) and perfected your forms and provided you with good things..." |
| 22. Ar-Razzāq (الرزاق)
Etymology: From the root ر-ز-ق (r-z-q), meaning "to provide" or "to give sustenance." The form Razzāq is a highly intensive form, meaning "The Great Provider" or "The Ever-Providing."
Semantic Evolution: Rizq (provision) includes not just physical food but everything that sustains a being, including knowledge, faith, family, and security. Ar-Razzāq is the ultimate and sole source of all these forms of sustenance for all of creation, without exception.
Cognates: Aramaic rezqa (sustenance). | 📖 51:58 "Indeed, it is Allah who is the [great] Provider (ar-Razzāq), the Possessor of Power, the Firm."
📖 51:57 "I do not want from them any provision (rizqin; from root r-z-q), nor do I want them to feed Me." | Context: These verses clarify that God's provision is a manifestation of His self-sufficiency and power; He gives without needing anything in return. Furthermore, His provision is not limited by human expectations and is often tied to righteousness (taqwā), promising sustenance from sources one could never anticipate.
📖 11:6 "And there is no creature on earth but that upon Allah is its provision (rizquhā)..."
📖 65:2-3 "...And whoever fears Allah - He will make for him a way out And will provide for him (yarzuqhu) from where he does not expect." |
| 23. Al-Muḥyī (المحيي)
Etymology: From the root ح-ي-ي (ḥ-y-y), which means "to live" or "to be alive." Al-Muḥyī is the active participle, "The Giver of Life."
Semantic Evolution: This name signifies God as the sole originator and bestower of life in all its forms, from the biological life of organisms to the spiritual life of the heart through faith. It is most prominently used in the context of resurrecting the dead, the ultimate act of giving life.
Cognates: Hebrew ḥay (חַי - alive, living), Aramaic ḥayyā. | 📖 41:39 "...Indeed, He who gives it life (aḥyāhā; from root ḥ-y-y) is the Giver of Life to the dead (la-Muḥyī al-mawtā). Indeed, He is over all things competent."
📖 30:50 "...look at the effects of the mercy of Allah, how He gives life (yuḥyī) to the earth after its death. Indeed, that [same one] will give life to the dead, and He is over all things competent." | Context: These verses explain that the giving of life is an exclusive divine act. The cyclical revival of the dead earth by rain is presented as a tangible, yearly proof of God's ability to perform the ultimate act of giving life: the resurrection of humanity on the Day of Judgment.
📖 2:28 "How can you disbelieve in Allah when you were lifeless and He brought you to life (fa-aḥyākum); then He will cause you to die, then He will bring you [back] to life (yuḥyīkum), and then to Him you will be returned."
📖 2:258 "...[Abraham] said, 'My Lord is the one who gives life (yuḥyī) and causes death.'..." |
| 24. Al-Mumīt (المميت)
Etymology: From the root م-و-ت (m-w-t), meaning "to die." Al-Mumīt is the active participle, "The Taker of Life" or "The Causer of Death."
Semantic Evolution: As the one who gives life, God is also the one who decrees its end. Death is not a random or natural cessation but a divinely ordained event. This attribute establishes God's absolute sovereignty over the existence and lifespan of every creature.
Cognates: Hebrew māwet (מָוֶת - death), Aramaic mawtā. | 📖 15:23 "And indeed, it is We who give life and cause death (numītu; from root m-w-t), and We are the Inheritors."
📖 7:158 "...'I am the Messenger of Allah to you all, [from Him] to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death (yuḥyī wa yumītu).'" | Context: These verses place death within the context of God's absolute control over the cycle of existence. Death is not an end but a transition ordained by the same authority that granted life. It is presented alongside life-giving to form a complete picture of God's dominion.
📖 40:68 "He it is who gives life and causes death (yuḥyī wa yumītu). And when He decrees a matter, He only says to it, 'Be,' and it is."
📖 53:44 "And that it is He who causes death (amāta) and gives life (aḥyā)." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Justice and Fairness | | |
| 25. Al-ʿAdl (العدل)
Etymology: From the root ع-د-ل (ʿ-d-l), meaning "to be just," "to be equitable," or "to be in a state of equilibrium." Al-ʿAdl means The Utterly Just.
Semantic Evolution: This name signifies a justice that is absolute and perfect. Unlike human justice, which can be flawed, God's justice is free from any error, bias, or cruelty. He is Justice itself, and all His actions, decrees, and laws are the embodiment of perfect equity.
Cognates: The root is common across Semitic languages with meanings related to balance and correctness. | 📖 6:115 "And the word of your Lord has been fulfilled in truth and in justice (ʿadlan; from root ʿ-d-l). None can alter His words, and He is the Hearing, the Knowing."
📖 16:90 "Indeed, Allah orders justice (al-ʿadl) and good conduct and giving to relatives..." | Context: These verses explain that divine justice is an active command and the fundamental principle of the Day of Judgment. No soul will bear another's burden, and every action, no matter how small, will be weighed with perfect precision, ensuring that there is absolutely no injustice (ẓulm).
📖 21:47 "And We place the scales of justice (al-mawāzīn al-qisṭ; from roots w-z-n, 'to weigh', and q-s-ṭ, 'equity') for the Day of Resurrection, so no soul will be treated unjustly (lā tuẓlamu) at all."
📖 6:164 "...And no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you concerning that over which you used to differ." |
| 26. Al-Ḥakam (الحكم)
Etymology: From the root ح-ك-م (ḥ-k-m), meaning "to judge," "to rule," or "to arbitrate." Al-Ḥakam is The Judge, The Arbiter who settles all matters.
Semantic Evolution: While humans can be judges (ḥākim), Al-Ḥakam denotes the supreme and ultimate Judge whose verdict is final, cannot be appealed, and is based on perfect knowledge and wisdom. He is the arbiter of all disputes, both in this world and the next.
Cognates: Hebrew ḥokmāh (חָכְמָה - wisdom), which shares the same root. | 📖 6:114 "Then is it other than Allah I should seek as judge (ḥakaman; from root ḥ-k-m) while it is He who has revealed to you the Book explained in detail?"
📖 22:69 "Allah will judge between you (yaḥkumu baynakum) on the Day of Resurrection concerning that over which you used to differ." | Context: These verses clarify that God's role as The Judge is absolute and comprehensive. He is the ultimate legislator whose judgment cannot be questioned or overturned. This judgment applies not only to humanity but to all of creation, settling every matter with finality.
📖 13:41 "...And Allah decides; there is no adjuster of His decision (lā muʿaqqiba li-ḥukmih; from roots ʿ-q-b, 'to follow, adjust', and ḥ-k-m, 'judgment'). And He is swift in account."
📖 40:48 "...Indeed, Allah has already judged (ḥakama) between the servants." |
| 27. Al-Muqsiṭ (المقسط)
Etymology: From the root ق-س-ط (q-s-ṭ), meaning "to act equitably." It's important to distinguish it from the root q-s-ṭ in its other form, qāsiṭ, which means "to act unjustly." Al-Muqsiṭ is the one who establishes equity.
Semantic Evolution: Al-Muqsiṭ is The Equitable One who ensures that justice is not only done but is done with fairness and compassion, taking all circumstances into account. It implies a justice that restores balance and gives every being its due right, often by avenging the wronged against the wrongdoer.
Cognates: Aramaic qeshot (truth, justice). | 📖 5:42 "...But if you judge, judge between them with equity (bil-qisṭ; from root q-s-ṭ). Indeed, Allah loves those who act equitably (al-muqsiṭīn)."
📖 49:9 "And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses... and act justly (wa-aqsiṭū). Indeed, Allah loves those who act justly (al-muqsiṭīn)." | Context: These verses explain that equity (qisṭ) is a fundamental principle of God's interaction with creation and a command for humanity. The ultimate manifestation of His equity will be on the Day of Judgment when perfect scales are set up to weigh all deeds and ensure every soul is recompensed with absolute fairness.
📖 57:25 "We have already sent Our messengers with clear proofs and sent down with them the Scripture and the balance (al-mīzān; from root w-z-n, 'to weigh') that the people may maintain [their affairs] in justice (bil-qisṭ)."
📖 7:29 "Say, 'My Lord has ordered justice (bil-qisṭ)...'" |
| 28. Al-Qahhār (القهار)
Etymology: From the root ق-ه-ر (q-h-r), meaning "to overcome," "to subdue," or "to dominate." Qahhār is a highly intensive form, signifying The All-Dominant or The Ever-Prevailing.
Semantic Evolution: This name describes God's power as being absolutely irresistible. Nothing can withstand His will. All of creation, including the most powerful and arrogant beings, is utterly subordinate to His dominion. It is often paired with Al-Wāḥid (The One) to emphasize that the single, unique God has total control over all plurality.
Cognates: The root exists in other Semitic languages with similar meanings of subjugation. | 📖 13:16 "...Say, 'Allah is the Creator of all things, and He is the One (al-Wāḥid), the Prevailing (al-Qahhār).'"
📖 12:39 "...Are divergent lords better or Allah, the One (al-Wāḥid), the Prevailing (al-Qahhār)?'" | Context: These verses explain that God's prevailing power is the ultimate reality to which all things must submit. On the Day of Judgment, all other claims to power and sovereignty will vanish, and everyone will recognize that absolute dominion belongs only to Him.
📖 14:48 "...and they will come forth before Allah, the One (al-Wāḥid), the Prevailing (al-Qahhār)."
📖 40:16 "The Day they come forth nothing concerning them will be hidden from Allah. To whom belongs [all] sovereignty this Day? To Allah, the One (al-Wāḥid), the Prevailing (al-Qahhār)." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Kindness and Love | | |
| 29. Al-Wadūd (الودود)
Etymology: From the root و-د-د (w-d-d), meaning "to love," "to be affectionate," or "to desire." Al-Wadūd is The Loving-Kind, whose love is both an inherent quality and an active expression of affection and approval.
Semantic Evolution: This love (wudd) is distinct from mercy (raḥmah). It is an active, manifest love and affection shown to those who are obedient and righteous. It also has a passive meaning: He is The Beloved One, deserving of all love from His creation.
Cognates: The root has parallels in other Semitic languages related to friendship and affection. | 📖 11:90 "And ask forgiveness of your Lord and then repent to Him. Indeed, my Lord is Merciful and Affectionate (Wadūd; from root w-d-d)."
📖 85:14 "And He is the Forgiving, the Affectionate (al-Wadūd)." | Context: These verses explain that God's love is not abstract but is given to those who follow the path of righteousness and emulate the Prophet Muhammad. It is a reciprocal love: God loves those who love Him, and this divine love becomes the ultimate goal for the believer.
📖 5:54 "...Allah will bring forth a people He will love (yuḥibbuhum; from root ḥ-b-b, another word for 'love') and who will love Him..."
📖 3:31 "Say, [O Muhammad], 'If you should love Allah, then follow me, [so] Allah will love you (yuḥbibkum Allāh) and forgive you your sins. And Allah is Forgiving and Merciful.'" |
| 30. Al-Karīm (الكريم)
Etymology: From the root ك-ر-م (k-r-m), meaning "to be generous," "noble," "honorable," and "bountiful." Al-Karīm is The Most Generous, The Bountiful.
Semantic Evolution: God's generosity is limitless and unconditional. He is Al-Karīm because He gives without being asked, gives more than is deserved, and never diminishes in His giving. His generosity also includes pardoning faults and honoring those who obey Him.
Cognates: Hebrew kārūv (כָּרוּב - cherub), which can be related to nobility and honor. | 📖 82:6 "O mankind, what has deceived you concerning your Lord, the Generous (al-Karīm)?"
📖 27:40 "...And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous (Karīm)." | Context: These verses clarify the nature of God's generosity. It is tied to His self-sufficiency (Ghanī); He gives not because He needs gratitude but because generosity is His nature. The verse from Surah Al-Alaq beautifully illustrates this by connecting His generosity to the act of teaching humanity, showing that His bounty includes knowledge and guidance, not just material wealth.
📖 23:116 "...there is no deity except Him, Lord of the Noble Throne (al-ʿarsh al-karīm)."
📖 96:3-5 "Recite, and your Lord is the most Generous (al-Akram; a superlative form from k-r-m). Who taught by the pen - Taught man that which he knew not." |
| 31. Ar-Raʾūf (الرؤوف)
Etymology: From the root ر-أ-ف (r-ʾ-f), which signifies the highest form of compassion, tenderness, and kindness. Raʾfah is a mercy that aims to prevent suffering.
Semantic Evolution: Ar-Raʾūf is The Most Kind, The Compassionate. This attribute is often seen as a more intense or specific form of mercy than raḥmah. It is the kindness that actively wards off harm and alleviates affliction. It is a protective and preemptive compassion.
Cognates: The root is specific in its intensive form within Arabic. | 📖 2:143 "...And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind (Raʾūf) and Merciful."
📖 57:9 "...And indeed, Allah is to you Kind (la-Raʾūf) and Merciful." | Context: These verses demonstrate God's kindness in action. He provides concessions to ease burdens, as with the direction of prayer, and He sends clear guidance to lead people out of darkness into light. This shows that His kindness is not a passive quality but is actively expressed through His legislation and revelation to make the path to Him easier for humanity.
📖 2:207 "...And Allah is kind (Raʾūf) to [His] servants."
📖 24:2 "[This is] a surah which We have sent down and made obligatory and revealed therein clear verses (āyātin bayyinātin; from roots ʾ-y-y, 'sign', and b-y-n, 'clear') that you might remember." |
| 32. Al-Ḥalīm (الحليم)
Etymology: From the root ح-ل-م (ḥ-l-m), meaning "to be forbearing," "patient," "calm," and "to not act in haste."
Semantic Evolution: Al-Ḥalīm is The Forbearing One who is not quick to punish the disobedient. He sees acts of disbelief and sin, yet He gives respite, delays punishment, and provides ample opportunity for repentance. His forbearance is a combination of patience, clemency, and wisdom.
Cognates: The root has parallels in other Semitic languages relating to wisdom and maturity. | 📖 2:235 "...And know that Allah is Forgiving and Forbearing (Ḥalīm)."
📖 64:17 "If you loan Allah a goodly loan, He will multiply it for you and forgive you. And Allah is Most Appreciative and Forbearing (Ḥalīm)." | Context: These verses explain the practical manifestation of God's forbearance. He does not immediately seize people for their wrongdoing, which would leave no one on Earth. Instead, He gives them a fixed term, allowing them time to reflect and repent, demonstrating a patience that is born of perfect power and mercy.
📖 22:59 "...And indeed, Allah is Knowing and Forbearing (Ḥalīm)."
📖 35:45 "And if Allah were to impose blame on the people for what they have earned, He would not leave upon the back of the earth any creature, but He defers them for a specified term..." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Forgiveness and Pardon | | |
| 33. Al-Ghaffār (الغفار)
Etymology: From the root غ-ف-ر (gh-f-r), meaning "to cover," "to conceal," or "to protect." The act of forgiveness (maghfirah) is linguistically the act of covering a sin. Ghaffār is a highly intensive form, suggesting The Ever-Forgiving, who repeatedly forgives.
Semantic Evolution: This name emphasizes the continuous and repetitive nature of God's forgiveness. He is Al-Ghaffār for those who sin, repent, and sin again, covering their faults time after time. It highlights the vastness of His mercy in the face of repeated human weakness.
Cognates: The root is found across Semitic languages, often related to covering or atonement. | 📖 20:82 "But indeed, I am the Perpetual Forgiver (la-Ghaffār) for one who repents, believes, and does righteousness, and then continues in guidance."
📖 71:10 "And said, 'Ask forgiveness (istaghfirū) of your Lord. Indeed, He is ever a Perpetual Forgiver (Ghaffārā).'" | Context: These verses explain that God's forgiveness is not a one-time event but an ongoing reality for those who sincerely turn to Him. He is the Lord of vast forgiveness (wāsiʿ al-maghfirah), capable of forgiving all sins, no matter how great, thereby encouraging a state of constant hope and repentance.
📖 39:53 "Say, 'O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins (yaghfiru al-dhunūba jamīʿan). Indeed, it is He who is the Forgiving, the Merciful.'"
📖 53:32 "...Indeed, your Lord is vast in forgiveness (wāsiʿu al-maghfirati)." |
| 34. Al-Ghafūr (الغفور)
Etymology: Also from the root غ-ف-ر (gh-f-r), "to cover." The form Ghafūr is another intensive form, but it emphasizes the quality and completeness of the forgiveness.
Semantic Evolution: If Al-Ghaffār is about forgiving repeatedly, Al-Ghafūr is about the perfection and breadth of that forgiveness. It means The All-Forgiving, who forgives sins of all types and magnitudes. It is the most frequently used form in the Quran, often paired with Raḥīm (Merciful) to link His act of forgiving to His nature of mercy. | 📖 35:28 "...Indeed, Allah is Exalted in Might and Forgiving (Ghafūr)."
📖 42:23 "...And whoever commits a good deed, We will increase for him good therein. Indeed, Allah is Forgiving (Ghafūr) and Appreciative." | Context: These verses clarify that God's forgiveness is an active expression of His mercy, which He has decreed upon Himself. He accepts repentance and completely pardons misdeeds, demonstrating a forgiveness that not only covers the sin but also replaces it with good.
📖 6:54 "...your Lord has decreed upon Himself mercy (kataba rabbukum ʿalā nafsihi al-raḥmah): that any of you who does wrong out of ignorance and then repents after that and corrects himself - then indeed, He is Forgiving (Ghafūr), Merciful."
📖 42:25 "And it is He who accepts repentance from his servants and pardons misdeeds (yaʿfū ʿan al-sayyiʾāt), and He knows what you do." |
| 35. At-Tawwāb (التواب)
Etymology: From the root ت-و-ب (t-w-b), meaning "to turn back" or "to return." The name has a dual meaning.
Semantic Evolution: At-Tawwāb is The Ever-Relenting. Firstly, He turns to the servant by granting them the ability and inspiration to repent. Secondly, after the servant repents (turns back to Him), He turns back to them by accepting their repentance. It signifies an active relationship of turning towards each other.
Cognates: Hebrew shūv (שׁוּב - to turn back, return). | 📖 2:37 "...He turned to him in forgiveness (tāba ʿalayhi). Indeed, He is the Accepting of repentance (at-Tawwāb), the Merciful."
📖 49:12 "...And fear Allah; indeed, Allah is Accepting of repentance (Tawwāb) and Merciful." | Context: These verses explain the process of repentance (tawbah). It is an action initiated and completed by God's grace. He is the one who accepts the turning of His servants and forgives them, highlighting a dynamic of divine grace that both enables and responds to human efforts to return to Him.
📖 9:104 "Do they not know that it is Allah who accepts repentance (yaqbalu al-tawbata) from His servants and receives charities and that it is Allah who is the Accepting of repentance (at-Tawwāb), the Merciful?"
📖 40:3 "The forgiver of sin, acceptor of repentance (qābil al-tawb), severe in penalty..." |
| 36. Al-ʿAfūw (العفو)
Etymology: From the root ع-ف-و (ʿ-f-w), which means "to pardon," "to efface," "to wipe away," or "to obliterate."
Semantic Evolution: Forgiveness from Al-ʿAfūw is distinct from maghfirah (covering). ʿAfw (pardon) implies a complete removal of the sin and its traces from the person's record, as if it never happened. It suggests not only averting punishment but also removing any blame or consequence. It is considered a higher level of forgiveness.
Cognates: The root has parallels in other Semitic languages relating to removal or passing over. | 📖 4:99 "For those, perhaps Allah will pardon them (yaʿfuwa), and Allah is ever Pardoning (ʿAfūwan) and Forgiving."
📖 22:60 "...And indeed, Allah is Pardoning (la-ʿAfūwun) and Forgiving." | Context: These verses explain the comprehensive nature of God's pardon. He commands humanity to practice pardon (ʿafw) among themselves, and He Himself demonstrates the ultimate form of it. He pardons out of His immense grace, even in cases of severe wrongdoing, encouraging believers to seek this highest form of divine clemency.
📖 4:149 "If you disclose a good deed or conceal it or pardon an evil - indeed, Allah is ever Pardoning (ʿAfūwan) and Competent."
📖 42:40 "And the recompense for an evil is an evil like it, but whoever pardons (ʿafā) and makes reconciliation - his reward is [due] from Allah..." |
| 37. Ash-Shakūr (الشكور)
Etymology: From the root ش-ك-ر (sh-k-r), meaning "to be thankful," "to appreciate," or "to acknowledge goodness."
Semantic Evolution: As a divine name, Ash-Shakūr is The Most Appreciative. It signifies that God recognizes, acknowledges, and rewards even the smallest of good deeds. He appreciates the efforts of His servants and multiplies their reward far beyond the measure of their action. His appreciation is a form of generous giving.
Cognates: Hebrew zākar (זָכַר - to remember, mention), which is conceptually related to acknowledgment. | 📖 64:17 "If you loan Allah a goodly loan, He will multiply it for you and forgive you. And Allah is Most Appreciative (Shakūr) and Forbearing."
📖 35:30 "That He may give them in full their rewards and increase for them of His bounty. Indeed, He is Forgiving and Appreciative (Shakūr)." | Context: These verses clarify that God's appreciation is demonstrated by His promise to multiply rewards. A good deed is not merely recorded; it is amplified manifold. This attribute ensures that no effort towards goodness is ever wasted and encourages believers by guaranteeing that their smallest acts of faith will be generously recompensed.
📖 14:7 "...'If you are grateful (shakartum), I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.'"
📖 76:9 "[They say], 'We feed you only for the countenance of Allah. We wish not from you reward or gratitude (shukūran).'" |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Glory and Majesty | | |
| 38. Al-Mutakabbir (المتكبر)
Etymology: From the root ك-ب-ر (k-b-r), meaning "to be great." The form Mutakabbir (Form V) signifies one who actively demonstrates or possesses greatness.
Semantic Evolution: While arrogance (kibr) is a severe sin for humans, it is a befitting attribute for God. Al-Mutakabbir is The Supreme, The Majestic, who is truly and rightfully great. His greatness makes all other claims to greatness seem insignificant. It is an expression of His exclusive right to pride and majesty.
Cognates: Hebrew kabbīr (כַּבִּיר - great, mighty), Aramaic kabbīrā. | 📖 59:23 "...the Exalted in Might, the Compeller, the Superior (al-Mutakabbir). Exalted is Allah above whatever they associate with Him."
📖 40:35 "...Thus does Allah seal over every heart of an arrogant, tyrannical person (mutakabbirin jabbār)." | Context: These verses explain that greatness is an attribute belonging solely to God. A divine saying (ḥadīth qudsī) states, "Greatness is My cloak (al-kibriyāʾ ridāʾī)." The Quranic verses show that when humans claim this attribute, it becomes blameworthy arrogance that God condemns. For God, however, it is a statement of reality.
📖 45:37 "And to Him belongs [all] grandeur (al-kibriyāʾ) within the heavens and the earth, and He is the Exalted in Might, the Wise."
📖 16:29 "...And wretched is the residence of the arrogant (al-mutakabbirīn)." |
| 39. Al-Kabīr (الكبير)
Etymology: Also from the root ك-ب-ر (k-b-r), "to be great." Al-Kabīr means The Most Great, signifying a greatness that is absolute and beyond human comprehension.
Semantic Evolution: Al-Kabīr denotes a greatness of essence. He is greater than anything in creation and greater than any description. This is the greatness acknowledged in the liturgical formula Allāhu Akbar ("Allah is Greater"). It signifies that no matter what one imagines greatness to be, Allah is greater still. | 📖 13:9 "[He is] Knower of the unseen and the witnessed, the Grand (al-Kabīr), the Exalted."
📖 22:62 "That is because Allah is the Truth... and because Allah is the Most High, the Grand (al-Kabīr)." | Context: These verses clarify that God's greatness makes all other deities or objects of worship utterly false and insignificant. His greatness is linked to His status as Al-Ḥaqq (The Truth) and Al-ʿAlī (The Most High), showing that His greatness is a fundamental aspect of His supreme reality.
📖 31:30 "That is because Allah is the Truth, and that which they call upon other than Him is falsehood, and because Allah is the Most High, the Grand (al-Kabīr)."
📖 40:12 "...But the judgment belongs to Allah, the Most High, the Grand (al-Kabīr)." |
| 40. Al-ʿAlī (العلي)
Etymology: From the root ع-ل-و (ʿ-l-w), meaning "to be high," "to be exalted," or "to transcend."
Semantic Evolution: Al-ʿAlī is The Most High. This attribute signifies a transcendence in multiple aspects: He is high above all creation physically and in status. He is exalted above any flaws, weaknesses, or similarities to His creation. His is the highest rank and the ultimate authority.
Cognates: Hebrew ʻelyōn (עֶלְיוֹן - most high). | 📖 2:255 "...His Kursi extends over the heavens and the earth... And He is the Most High (al-ʿAlī), the Most Great."
📖 42:51 "...Indeed, He is Most High (ʿAlīyun), Most Wise." | Context: These verses explain that God's highness is absolute and establishes His dominion. The imagery of the Throne (ʿArsh) and the Footstool (Kursi) symbolizes His supreme authority over the entire cosmos. His exalted nature is the reason His word is the highest and His judgment is final.
📖 4:34 "...Indeed, Allah is ever Most High (ʿAlīyan) and Grand (Kabīran)."
📖 87:1 "Exalt the name of your Lord, the Most High (al-Aʿlā; the superlative form of ʿAlī)." |
| 41. Al-Jalīl (الجليل)
Etymology: From the root ج-ل-ل (j-l-l), meaning "to be majestic," "glorious," or "sublime."
Semantic Evolution: Al-Jalīl is The Majestic, The Sublime. This name refers to the greatness of God's attributes and His inherent glory. The divine quality of Jalāl (Majesty) inspires awe and reverence. It is often paired with Ikrām (Honor), indicating that this awesome majesty is also the source of all honor and bounty. The name itself is not explicitly in the Quran, but its root and concept are central. | 📖 55:27 "And there will remain the Face of your Lord, Owner of Majesty (Dhū al-Jalāli) and Honor."
📖 55:78 "Blessed is the name of your Lord, Owner of Majesty (Dhī al-Jalāli) and Honor." | Context: These verses explain that majesty and glory are intrinsic to God's eternal nature. While everything in creation is temporary and will perish (fānin), the Face of God, representing His essence, is everlasting and characterized by this perfect majesty and honor. This establishes a fundamental distinction between the Creator and the created.
📖 7:143 "...But when his Lord manifested His glory to the mountain, He made it collapse (jaʿalahu dakkan)..."
📖 39:67 "They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be rolled up in His right hand." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Guidance and Help | | |
| 42. Al-Hādī (الهادي)
Etymology: From the root ه-د-ي (h-d-y), meaning "to guide" or "to show the way." Al-Hādī is The Guide.
Semantic Evolution: God's guidance (hidāyah) operates on multiple levels: the general guidance of instinct for animals, the guidance of intellect for humans, the specific guidance of revelation through prophets, and the ultimate guidance where He places faith directly into a person's heart. He is the one who guides to the right path and also guides creation to its purpose.
Cognates: The root is found in other Semitic languages, often related to leading or showing. | 📖 22:54 "...And indeed, Allah is the Guide (la-Hād) of those who have believed to a straight path."
📖 25:31 "...But sufficient is your Lord as a Guide (Hādiyan) and a Helper." | Context: These verses explain that while humans can show the way, only Allah can place guidance in the heart. The Prophet Muhammad himself could only warn and invite; he could not force guidance upon those he loved. This establishes that ultimate guidance is a direct and exclusive act of God.
📖 28:56 "Indeed, [O Muhammad], you do not guide (lā tahdī) whom you like, but Allah guides (yahdī) whom He wills. And He is most knowing of the [rightly] guided."
📖 87:2-3 "[He] who created and proportioned, And who destined (qaddara) and then guided (fa-hadā)." |
| 43. Ar-Rashīd (الرشيد)
Etymology: From the root ر-ش-د (r-sh-d), meaning "to be on the right path," "to have sound judgment," or "to be rightly guided."
Semantic Evolution: Ar-Rashīd is The Guide to the Right Path, The Infallible Teacher. While Al-Hādī shows the way, Ar-Rashīd ensures the way is the one of ultimate correctness and righteousness (rushd). His decrees, actions, and guidance are inherently wise and lead to the best outcomes. The name itself is not in the Quran, but the root and concept are. | 📖 18:10 "[The youths] said, 'Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance (rashadā; from root r-sh-d).'"
📖 40:38 "...'O my people, follow me, I will guide you to the way of right conduct (sabīl al-rashād).'" | Context: These verses clarify that rushd (right guidance) is the opposite of ghayy (error or straying). It is a state of moral and intellectual integrity that comes only from Allah. Seeking it is the goal of the believer, as demonstrated by the youths in the cave and the jinn who recognized it in the Quran.
📖 2:256 "There shall be no compulsion in [acceptance of] the religion. The right course (al-rushdu) has become clear from the wrong (al-ghayy)."
📖 72:1-2 "Say, [O Muhammad], 'It has been revealed to me that a group of the jinn listened and said, "Indeed, we have heard a wondrous Qur'an. It guides to the right course (yahdī ilá al-rushdi), and we have believed in it."'" |
| 44. Al-Waliyy (الولي)
Etymology: From the root و-ل-ي (w-l-y), which means "to be near," "to be a friend," or "to be a protector."
Semantic Evolution: Al-Waliyy is The Protecting Friend, The Ally. This name signifies a relationship of closeness, love, and active support. He is the ally of the believers, protecting them, guiding them from darkness to light, and managing their affairs. His wilāyah (guardianship) is the only true and effective protection.
Cognates: The root has parallels in other Semitic languages relating to proximity and governance. | 📖 4:45 "...And sufficient is Allah as a Protector (Waliyyan), and sufficient is Allah as a Helper."
📖 42:28 "...And He is the Protector (al-Waliyy), the Praiseworthy." | Context: These verses explain the function of God's guardianship. He actively intervenes on behalf of the believers, taking them out of the darkness of disbelief and confusion into the light of faith and clarity. In contrast, those who reject Him have false protectors who lead them into deeper darkness.
📖 2:257 "Allah is the ally (Waliyy) of those who believe. He brings them out from darknesses into the light. And those who disbelieve - their allies are Taghut. They take them out of the light into darknesses."
📖 7:196 "Indeed, my protector (waliyyiya) is Allah, who has sent down the Book; and He is an ally of the righteous." |
| 45. Al-Wakīl (الوكيل)
Etymology: From the root و-ك-ل (w-k-l), meaning "to entrust," "to appoint as a guardian," or "to rely upon."
Semantic Evolution: Al-Wakīl is The Trustee, The Disposer of Affairs. He is the one to whom all affairs can be entrusted with perfect confidence. When one takes Allah as their Wakīl (tawakkul), they rely completely on Him, knowing that His management, plan, and support are sufficient and perfect.
Cognates: The root is common in Semitic languages for concepts of delegation and trust. | 📖 3:173 "...and said, 'Sufficient for us is Allah, and [He is] the best Disposer of affairs (niʿma al-Wakīl).'"
📖 4:81 "...But when they leave you, a group of them spend the night determining other than what you say. But Allah records what they plan. So turn away from them and trust in Allah. And sufficient is Allah as a Disposer of affairs (Wakīlā)." | Context: These verses explain that trusting in Allah as the Disposer of Affairs is the ultimate source of peace and strength. Abraham's reliance on Him in the face of fire and the believers' reliance in the face of a great army demonstrate that whoever entrusts their affairs to Him will find Him to be a sufficient and unfailing guardian.
📖 11:12 "...You are only a warner, and Allah is Disposer of all things (Wakīl)."
📖 65:3 "...And whoever relies upon Allah - then He is sufficient for him (fa-huwa ḥasbuh). Indeed, Allah will accomplish His purpose." |
| 46. Al-Ḥafīẓ (الحفيظ)
Etymology: From the root ح-ف-ظ (ḥ-f-ẓ), meaning "to preserve," "to guard," or "to protect." The form Ḥafīẓ is an intensive form.
Semantic Evolution: Al-Ḥafīẓ is The Preserver. His preservation is all-encompassing: He preserves the heavens and the earth from collapsing, He preserves the actions of His servants for the Day of Reckoning, and He protects His allies from harm. His protection is perfect and His memory misses nothing.
Cognates: The root has parallels in other Semitic languages relating to guarding. | 📖 11:57 "...Indeed, my Lord is, over all things, a Guardian (Ḥafīẓ)."
📖 34:21 "...But your Lord is, over all things, a Guardian (Ḥafīẓ)." | Context: These verses explain the scope of God's preservation. It is not just about physical protection, but also about the perfect recording of all deeds. Furthermore, His preservation of the universe itself is an ongoing act that requires no effort from Him, highlighting His immense and effortless power.
📖 12:64 "...but Allah is the best guardian (khayrun ḥāfiẓan), and He is the most merciful of the merciful."
📖 2:255 "...and He feels no fatigue in guarding them (wa-lā yaʾūduhū ḥifẓuhumā). And He is the Most High, the Most Great." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Perfection and Completeness | | |
| 47. Al-Quddūs (القدوس)
Etymology: From the root ق-د-س (q-d-s), meaning "to be pure," "holy," or "sacred." Al-Quddūs is an intensive form signifying a purity that is absolute and inherent.
Semantic Evolution: This name means The Most Holy, The All-Pure. It signifies that God is transcendent and free from any imperfection, defect, evil, or limitation. He is pure in His essence, attributes, and actions. This holiness is the reason He is exalted and glorified (tasbīḥ).
Cognates: Hebrew qādōsh (קָדוֹשׁ - holy), Aramaic qaddīshā. | 📖 59:23 "He is Allah, other than whom there is no deity, the Sovereign, the Holy One (al-Quddūs), the Source of Peace..."
📖 62:1 "Whatever is in the heavens and whatever is on the earth is exalting Allah, the Sovereign, the Holy One (al-Quddūs), the Exalted in Might, the Wise." | Context: These verses explain that God's absolute holiness is the reason all of creation glorifies Him. This holiness means He is completely unlike His creation and is exalted above any partners or negative attributes they might ascribe to Him. The angels' constant glorification is a testament to this perfect purity.
📖 112:3-4 "He neither begets nor is born, Nor is there to Him any equivalent."
📖 2:30 "...They [the angels] said, 'Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You (nuqaddisu lak; from root q-d-s)?'" |
| 48. As-Salām (السلام)
Etymology: From the root س-ل-م (s-l-m), meaning "to be safe," "secure," "peaceful," and "free from defects." The word Islām comes from this same root.
Semantic Evolution: As-Salām is The Ultimate Source of Peace. This means His essence is free from any fault, His attributes are free from any imperfection, and His actions are free from any evil. He is the source of all peace and security in creation, and the "Abode of Peace" (Dār as-Salām) is His paradise.
Cognates: Hebrew shālōm (שָׁלוֹם - peace), Aramaic shlāmā. | 📖 59:23 "He is Allah, other than whom there is no deity, the Sovereign, the Holy One, the Source of Peace (as-Salām), the Giver of Security..."
📖 10:25 "And Allah invites to the Home of Peace (Dār is-Salām) and guides whom He wills to a straight path." | Context: These verses clarify that God is not only peaceful but the very source from which all peace and safety emanate. The greeting of the believers in Paradise is "Peace" (Salām), a direct reflection of this divine attribute and the nature of the eternal home He has prepared for them.
📖 36:58 "[And] 'Peace,' (Salāmun) a word from a Merciful Lord."
📖 13:24 "'Peace be upon you (Salāmun ʿalaykum) for what you patiently endured. And excellent is the final home.'" |
| 49. Al-Ḥayy (الحي)
Etymology: From the root ح-ي-ي (ḥ-y-y), meaning "to live" or "to be alive."
Semantic Evolution: Al-Ḥayy is The Ever-Living. His life is not like created life, which has a beginning and an end and depends on external factors. His life is eternal, inherent to His essence, and is the source from which all other life is given. It is a life of perfect awareness, power, and action that never diminishes.
Cognates: Hebrew ḥay (חַי - alive, living), Aramaic ḥayyā. | 📖 2:255 "Allah - there is no deity except Him, the Ever-Living (al-Ḥayy), the Sustainer of [all] existence..."
📖 40:65 "He is the Ever-Living (al-Ḥayy); there is no deity except Him, so call upon Him, [being] sincere to Him in religion." | Context: These verses explain that because God is the Ever-Living, He is the only one worthy of worship and reliance. Everything else in creation is perishable and will die. Trusting in anything other than the Ever-Living is futile, as only His existence is absolute and eternal.
📖 25:58 "And rely upon the Ever-Living (al-Ḥayy) who does not die, and exalt [His] praise."
📖 55:26-27 "Everyone upon the earth will perish (fānin; from root f-n-y, 'to pass away'), And there will remain the Face of your Lord, Owner of Majesty and Honor." |
| 50. Al-Qayyūm (القيوم)
Etymology: From the root ق-و-م (q-w-m), meaning "to stand," "to rise," or "to establish." Qayyūm is a highly intensive form.
Semantic Evolution: Al-Qayyūm is The Self-Sufficient Sustainer. This name has two primary meanings: 1) He is entirely self-sufficient and stands on His own, needing nothing from creation. 2) All of creation stands because of Him; He sustains and maintains everything in existence. Without His constant sustenance, the entire universe would cease to exist.
Cognates: Hebrew qūm (קוּם - to rise, stand), Aramaic qūm. | 📖 2:255 "Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence (al-Qayyūm). Neither drowsiness nor sleep overtakes Him."
📖 20:111 "And [all] faces will be humbled before the Ever-Living, the Sustainer of existence (al-Ḥayy al-Qayyūm)." | Context: These verses clarify what His role as Sustainer entails. He is free from any needs or weaknesses that affect creation, such as sleep. His sustenance is an active, constant, and effortless act by which the very fabric of the heavens and the earth is maintained.
📖 3:2 "Allah - there is no deity except Him, the Ever-Living, the Sustainer of existence (al-Qayyūm)."
📖 30:25 "And of His signs is that the heaven and the earth stand (taqūmu) by His command." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Control and Dominion | | |
| 51. Al-Malik (الملك)
Etymology: From the root م-ل-ك (m-l-k), meaning "to own," "to possess," or "to rule." Al-Malik means The Sovereign or The King.
Semantic Evolution: This name signifies a king whose dominion is absolute and eternal. Unlike human kings, His power is inherent, not granted, and He has complete ownership and control over His entire kingdom. His sovereignty is free from any challenge or limitation.
Cognates: Hebrew melekh (מֶלֶךְ - king), Aramaic malkā. | 📖 59:23 "He is Allah, other than whom there is no deity, the Sovereign (al-Malik), the Holy One, the Source of Peace..."
📖 20:114 "So exalted is Allah, the Sovereign (al-Malik), the Truth. And be not in haste with the Qur'an before its revelation is completed to you..." | Context: These verses explain that God's sovereignty is the ultimate reality. All worldly kingdoms will perish, and on the Day of Judgment, it will be made clear that all dominion (mulk) belongs exclusively to Him. His status as King is linked to His being the Truth (al-Ḥaqq).
📖 23:116 "So exalted is Allah, the True Sovereign (al-Malik al-Ḥaqq); there is no deity except Him, Lord of the Noble Throne."
📖 40:16 "...To whom belongs [all] sovereignty (al-mulku) this Day? To Allah, the One, the Prevailing." |
| 52. Mālik al-Mulk (مالك الملك)
Etymology: A combination of Mālik (owner, master) and al-Mulk (the kingdom, sovereignty), both from the root م-ل-ك (m-l-k).
Semantic Evolution: This composite name means The Master of the Kingdom. It emphasizes not just sovereignty (Al-Malik), but the absolute ownership of all sovereignty. He is the King of kings who gives and removes power, honor, and dominion as He wills, demonstrating that all worldly authority is merely a temporary loan from the true Owner. | 📖 3:26 "Say, 'O Allah, Master of the Kingdom (Mālik al-Mulk), You give sovereignty (al-mulka) to whom You will and You take sovereignty away from whom You will...'"
📖 3:27 "You cause the night to enter the day, and You cause the day to enter the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provision to whom You will without account."1 | Context: These verses clarify the meaning by showing it in action. The power to bestow and strip away dominion is the ultimate proof of ownership. The verse continues by listing other acts of absolute control over the cosmos—the cycles of day and night, life and death—which no worldly king can influence, proving His is the only true and all-encompassing ownership.
📖 67:1 "Blessed is He in whose hand is sovereignty (al-mulku), and He is over all things competent."
📖 2:107 "Do you not know that to Allah belongs the dominion (mulku) of the heavens and the earth and [that] you have not besides Allah any protector or any helper?" |
| 53. Al-Wālī (الوالي)
Etymology: From the root و-ل-ي (w-l-y), which means "to be near" or "to govern." It is closely related to Al-Waliyy (The Protecting Friend).
Semantic Evolution: Al-Wālī is The Governor, The Ruler who manages all of the affairs of the universe. While Al-Malik is the sovereign, Al-Wālī is the one who actively governs and administers the kingdom. He is the sole planner and executor of all that happens. The name itself is not in the Quran, but its root concept is. | 📖 13:11 "...And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron (Wāl)."
📖 42:9 "Or have they taken protectors besides Him? But Allah - He is the Protector (al-Waliyy), and He gives life to the dead, and He is over all things competent." | Context: These verses explain that since God is the sole Governor of all affairs, there is no other true protector or patron to turn to. His governance is absolute and His plans cannot be averted. Any other source of protection or authority is an illusion.
📖 22:78 "...So establish prayer and give zakah and hold fast to Allah. He is your protector (Mawlākum; from root w-l-y); and excellent is the protector, and excellent is the helper."
📖 4:45 "...And sufficient is Allah as a Protector (Waliyyan), and sufficient is Allah as a Helper." |
| 54. Al-Mutaʿālī (المتعالي)
Etymology: From the root ع-ل-و (ʿ-l-w), meaning "to be high" or "to be exalted." The form Mutaʿālī is an intensive form (Form VI) implying self-exaltation.
Semantic Evolution: Al-Mutaʿālī is The Self-Exalted, The Supremely High. He is exalted above all of creation by His very nature. This is not an acquired status but an essential aspect of His being. He is transcendent above any flaw, limitation, or comparison, and far beyond the comprehension of created minds. It is a more emphatic version of Al-ʿAlī. | 📖 13:9 "[He is] Knower of the unseen and the witnessed, the Grand, the Exalted (al-Mutaʿālī)."
📖 20:114 "So exalted is Allah (fa-taʿālá Allāhu), the Sovereign, the Truth." | Context: These verses clarify that God's exaltedness places Him beyond the partnerships and false descriptions that people invent. His transcendence is a key argument against idolatry and anthropomorphism; because He is Supremely High, nothing on earth or in the heavens can be like Him or share in His divinity.
📖 23:91 "...and there was no deity with Him... Exalted is Allah (taʿālá Allāhu) above what they describe."
📖 16:60 "...And for Allah is the highest attribute. And He is the Exalted in Might, the Wise." |
| 55. Dhul-Jalāl wal-Ikrām (ذو الجلال والإكرام)
Etymology: A composite name: Dhū (Possessor of), al-Jalāl (Majesty, Glory; from root j-l-l), and al-Ikrām (Honor, Generosity; from root k-r-m).
Semantic Evolution: This name means The Possessor of Glory and Honor. Jalāl refers to His attributes of majesty, might, and glory that inspire awe and reverence. Ikrām refers to His attributes of generosity, honor, and bounty that inspire love and gratitude. He is both majestic and feared, yet simultaneously generous and loved. | 📖 55:27 "And there will remain the Face of your Lord, Possessor of Majesty and Honor (Dhū al-Jalāli wal-Ikrām)."
📖 55:78 "Blessed is the name of your Lord, Possessor of Majesty and Honor (Dhī al-Jalāli wal-Ikrām)." | Context: These verses explain that this attribute is a defining characteristic of God's eternal essence. While all of creation will pass away, He remains, defined by both His awe-inspiring majesty and His boundless generosity. The pairing of these two concepts shows the perfect balance in His nature.
📖 27:40 "...And whoever is ungrateful - then indeed, my Lord is Free of need and Generous (Karīm)."
📖 7:143 "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 manifested His glory to the mountain, He made it collapse..." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Generosity and Abundance | | |
| 56. Al-Wahhāb (الوهاب)
Etymology: From the root و-ه-ب (w-h-b), meaning "to give" or "to bestow," specifically as a gift without expecting anything in return. Wahhāb is a highly intensive form, The Ever-Bestowing.
Semantic Evolution: This name emphasizes the sheer abundance and unconditional nature of God's giving. He is the source of all gifts (hibah), from existence and life to guidance and salvation. He gives freely, continuously, and to all of creation without diminishing His own treasures.
Cognates: The root is common in Semitic languages. For example, the Hebrew name Yehonatan (Jonathan) means "Yahweh has given." | 📖 3:8 "'Our Lord, let not our hearts deviate after You have guided us and grant us (wa-hab lanā) from Yourself mercy. Indeed, You are the Bestower (al-Wahhāb).'"
📖 38:9 "Or do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower (al-Wahhāb)?'" | Context: These verses explain that God's gifts are not just material but also spiritual and essential for salvation. The gift of a just kingdom to Solomon and the gift of mercy and guidance are examples of His bestowal. His gifts are a direct expression of His boundless treasures and might.
📖 38:35 "He said, 'My Lord, forgive me and grant me (hab lī) a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower (al-Wahhāb).'"
📖 19:50 "And We gave them (wa-wahabnā lahum) of Our mercy, and we made for them a reputation of high honor." |
| 57. Al-Fattāḥ (الفتاح)
Etymology: From the root ف-ت-ح (f-t-ḥ), meaning "to open." Fattāḥ is an intensive form, signifying The Supreme Opener.
Semantic Evolution: This name encompasses multiple meanings of "opening." He is the Judge who opens the door to a just verdict between disputing parties. He is the one who opens the doors of mercy, sustenance, and knowledge that are closed to others. He is also the one who opens the way to victory for the believers.
Cognates: The root is widespread in Semitic languages. | 📖 34:26 "Say, 'Our Lord will bring us together; then He will judge between us (yaftaḥu baynanā) in truth. And He is the Judge (al-Fattāḥ), the Knowing.'"
📖 7:89 "...'Our Lord, decide between us (iftaḥ baynanā) and our people in truth, and You are the best of those who give decision (khayr al-fātiḥīn).'" | Context: These verses clarify that God as "The Opener" is both the ultimate Judge and the source of all blessings. He holds the keys to all unseen treasures—be it rain, knowledge, or victory. What He opens, none can close, and what He closes, none can open, demonstrating his absolute control over all opportunities and outcomes.
📖 35:2 "Whatever Allah opens (mā yaftaḥi Allāhu) for people of mercy - none can withhold it; and whatever He withholds - none can release it thereafter."
📖 48:1 "Indeed, We have given you a clear victory (fataḥnā laka fatḥan mubīnan; literally, 'opened for you a clear opening')." |
| 58. Al-Muqīt (المقيت)
Etymology: From the root ق-و-ت (q-w-t), meaning "to sustain," "to feed," or "to nourish." It is also related to the concept of having power over something.
Semantic Evolution: Al-Muqīt is The Sustainer, The Nourisher. He provides all beings with their qūt (sustenance) necessary for existence. This includes physical food as well as spiritual nourishment. The name also carries the meaning of being an overseer or a powerful guardian who has the ability to dispense this sustenance.
Cognates: The root has parallels in other Semitic languages relating to nourishment. | 📖 4:85 "Whoever intercedes for a good cause will have a share from it, and whoever intercedes for an evil cause will have a burden from it. And ever is Allah, over all things, a Maintainer (Muqītā)." | Context: While the name appears only once, its meaning is explained throughout the Quran. God is the one who ensures every single creature receives its decreed provision. He not only creates sustenance but also delivers it, making Him the ultimate guardian of every being's existence.
📖 11:6 "And there is no creature on earth but that upon Allah is its provision (rizquhā), and He knows its place of dwelling and place of storage..."
📖 50:9-11 "And We have sent down blessed rain from the sky and made grow thereby gardens and grain from the harvest... as provision (rizqan) for the servants, and We have given life thereby to a dead land." |
| 59. Al-Majīd (المجيد)
Etymology: From the root م-ج-د (m-j-d), meaning "to be glorious," "noble," "honorable," and "magnificent."
Semantic Evolution: Al-Majīd is The All-Glorious. His glory stems from the perfection of His essence, the beauty of His attributes, and the greatness of His actions. He is praised for His inherent nobility and for His abundant generosity. His glory is both an intrinsic quality and a result of His magnificent deeds. It is similar to Al-Mājid but often seen as more intensive. | 📖 11:73 "...The mercy of Allah and His blessings be upon you, O people of the house. Indeed, He is Praiseworthy (Ḥamīd), Glorious (Majīd)."
📖 85:15 "[He is] the Glorious Owner of the Throne (Dhū al-ʿArsh al-Majīd)." | Context: These verses explain that God's glory is linked to His praiseworthiness and His absolute sovereignty over the Throne (ʿArsh), which symbolizes His dominion over all creation. His Word, the Quran, is also described as glorious, reflecting the glory of its source.
📖 50:1 "Qaf. By the glorious Qur'an (al-Qurʾān al-majīd)."
📖 85:12-16 "Indeed, the vengeance of your Lord is severe. Indeed, it is He who originates [creation] and repeats. And He is the Forgiving, the Affectionate, Glorious Owner of the Throne, Effecter of what He intends." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Mastery and Control Over All Things | | |
| 60. Al-Mu'min (المؤمن)
Etymology: From the root أ-م-ن (ʾ-m-n), which means "to be safe," "secure," "to believe," or "to affirm." Īmān (faith) comes from this root.
Semantic Evolution: Al-Mu'min has a rich, multi-layered meaning. He is The Giver of Security who provides safety (amn) from fear and injustice. He is also The Affirmer of Truth, the one who affirms the truthfulness of His messengers and His own oneness through the proofs He sends. He is the one whose promise is secure and true.
Cognates: Hebrew āmēn (אָמֵן - amen, verily, truly), Aramaic amīn. | 📖 59:23 "...the Sovereign, the Holy One, the Source of Peace, the Giver of Security (al-Mu'min), the Overseer..."
📖 106:4 "[He] Who has fed them, [saving them] from hunger and made them safe (āmanahum; from root ʾ-m-n), [saving them] from fear." | Context: These verses explain both key aspects of the name. His promise of reward for the believers is the ultimate affirmation of their faith, and He is the one who will grant them true security on the Day of Judgment when all other securities fail. This shows that faith in Him leads to the ultimate safety He provides.
📖 10:4 "To Him is your return all together. [It is] the promise of Allah [which is] truth (ḥaqqan). Indeed, He begins creation and then repeats it that He may reward those who believe (āmanū) and do righteous deeds, in justice."
📖 6:82 "They who believe and do not mix their belief with injustice - those will have security (al-amnu), and they are the [rightly] guided." |
| 61. Al-Muhaymin (المهيمن)
Etymology: The root is debated, but it is generally linked to ه-ي-م-ن (h-y-m-n), meaning "to watch over," "to protect," and "to be a guardian."
Semantic Evolution: Al-Muhaymin is The Overseer, The Guardian. He is the one who watches over, protects, and has full control over all things. When used to describe the Quran, it means the Book is a guardian over previous scriptures, confirming what is true in them and superseding their rulings. God as Al-Muhaymin is the ultimate witness and preserver of all actions.
Cognates: Possibly related to the same root as Āmēn, implying a "trustworthy witness." | 📖 59:23 "...the Giver of Security, the Overseer (al-Muhaymin), the Exalted in Might, the Compeller..."
📖 5:48 "...And We revealed to you the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it (muhayminan ʿalayhi)..." | Context: These verses clarify that God's oversight is a form of perfect, watchful control. He is the ultimate witness over every soul's deeds, and nothing escapes His notice. His protection and authority are absolute, encompassing every aspect of creation and revelation.
📖 10:61 "And you are not, [O Muhammad], in any situation, and you do not recite any part of the Qur'an, and you [people] do not do any deed, except that We are witnesses over you (shuhūdan ʿalaykum) when you are engaged in it."
📖 86:4 "There is no soul but that it has over it a protector (ḥāfiẓ)." |
| 62. Al-Qawiyy (القوي)
Etymology: From the root ق-و-ي (q-w-y), meaning "to be strong," "powerful," or "mighty."
Semantic Evolution: Al-Qawiyy is The All-Strong. This name signifies a strength that is perfect, absolute, and inexhaustible. His strength is inherent and not subject to any weakness, fatigue, or diminution. It is the power that created and sustains the entire cosmos without any effort. It is often paired with Al-ʿAzīz (The Almighty) to emphasize that this strength is also invincible.
Cognates: The root is common in Semitic languages. | 📖 11:66 "...Indeed, your Lord - He is the Powerful (al-Qawiyy), the Exalted in Might."
📖 42:19 "Allah is Subtle with His servants... And He is the Powerful (al-Qawiyy), the Exalted in Might." | Context: These verses explain that God's strength is the ultimate force behind all events, whether it is the punishment of wrongdoing nations or the sustaining of the universe. The creation of the heavens and earth is presented as a clear sign of this limitless strength, far greater than the creation of humanity.
📖 40:21-22 "...they were stronger than them in power (quwwatan)... but Allah seized them for their sins, and they had not from Allah any protector."
📖 40:57 "The creation of the heavens and earth is greater than the creation of mankind, but most of the people do not know." |
| 63. Al-Mubdi' (المبدئ)
Etymology: From the root ب-د-أ (b-d-ʾ), meaning "to begin," "to start," or "to originate." Al-Mubdi' is the active participle.
Semantic Evolution: Al-Mubdi' is The Originator, The Initiator. He is the one who began the existence of all things from absolute nothingness, without any preceding model or example. This name emphasizes the unparalleled act of primary creation. It is often paired with Al-Muʿīd (The Restorer) to show His power over the entire cycle of existence, from its beginning to its re-creation. | 📖 85:13 "Indeed, it is He who originates [creation] (yubdi'u) and repeats."
📖 10:34 "Say, 'Are there of your "partners" any who begins creation (yabda'u al-khalqa) and then repeats it?' Say, 'Allah begins creation and then repeats it...'" | Context: These verses use the act of origination as a definitive argument against idolatry. Since no created being can initiate existence, none are worthy of worship. The verses explain that the same power that began creation the first time can, and will, easily repeat it for the resurrection.
📖 29:19 "Have they not seen how Allah originates creation (yubdi'u al-khalqa) and then repeats it? Indeed that, for Allah, is easy."
📖 30:27 "And He it is who begins creation (yabda'u al-khalqa); then He repeats it, and that is easier for Him..." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Patience and Forgiveness | | |
| 64. Aṣ-Ṣabūr (الصبور)
Etymology: From the root ص-ب-ر (ṣ-b-r), meaning "to be patient," "to endure," or "to restrain oneself." Ṣabūr is an intensive form, The Most Patient.
Semantic Evolution: While humans are commanded to be patient (ṣābirīn), God's patience is of a different order. He is Aṣ-Ṣabūr because He is not moved by haste and does not rush to punish the disobedient, despite His complete power to do so. He endures their wrongdoing while giving them respite and opportunity to repent. This name is not explicitly in the Quran but is established in the Sunnah. | 📖 8:46 "...And be patient (wa-iṣbirū; from root ṣ-b-r); indeed, Allah is with the patient (aṣ-ṣābirīn)."
📖 2:153 "O you who have believed, seek help through patience (aṣ-ṣabri) and prayer. Indeed, Allah is with the patient." | Context: These verses explain God's forbearance, which is the practical manifestation of His patience. He could punish wrongdoing instantly but deliberately delays it for a specified term, giving humanity time to turn back. This act of deferment, despite full knowledge and power, is the essence of His attribute as Aṣ-Ṣabūr.
📖 18:58 "And your Lord is the Forgiving, full of mercy. If He were to impose blame on them for what they earned, He would have hastened for them the punishment. Rather, for them is an appointment from which they will never find an escape."
📖 16:61 "And if Allah were to impose blame on the people for their wrongdoing, He would not leave upon the earth any creature, but He defers them (yuʾakhkhiruhum) for a specified term." |
| 65. Al-Muntaqim (المنتقم)
Etymology: From the root ن-ق-م (n-q-m), meaning "to avenge," "to dislike," or "to inflict retribution."
Semantic Evolution: Al-Muntaqim is The Avenger. This attribute should be understood in the context of divine justice. His "vengeance" is not an emotional, uncontrolled reaction like human revenge. It is the precise and just act of retribution against those who persist in wrongdoing, oppress others, and reject His signs after repeated warnings. It is the enforcement of justice. | 📖 32:22 "...Indeed We, from the criminals, will take retribution (muntaqimūn)."
📖 44:16 "The Day We will strike with the greatest assault, indeed, We will take retribution (muntaqimūn)." | Context: These verses clarify that God's retribution is an expression of His might and justice, reserved for those who earn it through their persistent transgression. It is not arbitrary but is the consequence of denying His signs and oppressing others. This retribution is an integral part of establishing ultimate justice.
📖 14:47 "...Indeed, Allah is Exalted in Might (ʿAzīz), an Owner of Retribution (Dhū Intiqām)."
📖 5:95 "...And whoever returns [to violation], then Allah will take retribution from him. And Allah is Exalted in Might and Owner of Retribution." |
| 66. Al-ʿAẓīm (العظيم)
Etymology: From the root ع-ظ-م (ʿ-ẓ-m), meaning "to be great," "magnificent," or "vast."
Semantic Evolution: Al-ʿAẓīm is The Magnificent, The Most Great. This greatness is absolute and encompasses all aspects of His being. His essence is magnificent, His power is magnificent, and His knowledge is magnificent. He is so great that human minds cannot possibly comprehend His reality. The term is used to express a greatness that inspires awe and reverence.
Cognates: Hebrew ʻāṣūm (עָצוּם - mighty, vast). | 📖 2:255 "...and He feels no fatigue in guarding them. And He is the Most High, the Most Great (al-ʿAẓīm)."
📖 42:4 "To Him belongs whatever is in the heavens and whatever is on the earth, and He is the Most High, the Most Great (al-ʿAẓīm)." | Context: These verses explain that God's magnificence is beyond comparison and is the reason He is the only one who should be believed in and worshipped. Associating partners with Him is described as a "great injustice" (ẓulmun ʿaẓīm) because it is an affront to His unparalleled greatness.
📖 69:33 "Indeed, he did not used to believe in Allah, the Most Great (al-ʿAẓīm)."
📖 31:13 "...'O my son, do not associate [anything] with Allah. Indeed, association [with him] is a great injustice (la-ẓulmun ʿaẓīmun).'" |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Protection and Safety | | |
| 67. Al-Ḥasīb (الحسيب)
Etymology: From the root ح-س-ب (ḥ-s-b), meaning "to reckon," "to count," or "to take into account."
Semantic Evolution: Al-Ḥasīb is The Reckoner and The Sufficient. As The Reckoner, He is the one who keeps a perfect account of all deeds, which He will bring forth on the Day of Judgment. As The Sufficient, He is the one who suffices all the needs of His servants. One who relies on Him needs nothing else.
Cognates: Hebrew ḥāshav (חָשַׁב - to think, to account). | 📖 4:6 "...And sufficient is Allah as Accountant (Ḥasībā)."
📖 33:39 "...[They] fear no one except Allah. And sufficient is Allah as Accountant (Ḥasībā)." | Context: These verses explain both aspects of the name. God's sufficiency is the ultimate protection for the believer, as seen when the community was threatened but found Him to be enough. His role as the Reckoner is highlighted by the perfect justice of the Day of Judgment, where every deed is precisely weighed and accounted for.
📖 3:173 "Those to whom people said, 'Indeed, the people have gathered against you, so fear them.' But it only increased them in faith, and they said, 'Sufficient for us is Allah (ḥasbunā Allāhu), and [He is] the best Disposer of affairs.'"
📖 21:47 "And We place the scales of justice for the Day of Resurrection... And sufficient are We as accountants (ḥāsibīn)." |
| 68. Ar-Raqīb (الرقيب)
Etymology: From the root ر-ق-ب (r-q-b), meaning "to watch," "to observe," or "to be a guardian over."
Semantic Evolution: Ar-Raqīb is The Watchful. He is the ever-vigilant observer who sees all things, knows all things, and from whom nothing is hidden. His watchfulness is a form of protection for the believers and a warning to the disobedient, as He is the constant witness over every action and intention.
Cognates: The root has parallels in other Semitic languages relating to observation. | 📖 4:1 "...And fear Allah, through whom you ask one another, and the wombs. Indeed, Allah is ever, over you, an Observer (Raqībā)."
📖 5:117 "...But when You took me up, You were the Observer (ar-Raqīb) over them, and You are, over all things, a Witness." | Context: These verses clarify that God's watchfulness is constant and comprehensive. He observes the innermost secrets of the heart and is the ultimate witness over all of humanity's actions, both public and private. This constant observation ensures perfect accountability.
📖 33:52 "...And ever is Allah, over all things, an Observer (Raqībā)."
📖 50:18 "Man does not utter any word except that with him is an observer prepared (raqībun ʿatīdun)." |
| 69. Al-Mujīb (المجيب)
Etymology: From the root ج-و-ب (j-w-b), meaning "to answer" or "to respond."
Semantic Evolution: Al-Mujīb is The Responsive One. He is the one who answers the prayers of those who call upon Him. His response is not just hearing; it is an active answer, though the form and timing of the answer are determined by His perfect wisdom. He responds to the needs of the desperate and the supplications of the sincere.
Cognates: The root is found in other Semitic languages. | 📖 11:61 "...'So ask forgiveness of Him and then repent to Him. Indeed, my Lord is near and responsive (Mujīb).'"
📖 21:76 "And [mention] Noah, when he called [to Us] before, so We responded to him (fastajabnā lahū)..." | Context: These verses explain the nature of God's responsiveness. He is near (Qarīb) to those who call Him, and He explicitly promises to answer the call of the supplicant. The stories of prophets like Noah, Job, and Jonah are presented as prime examples of Him responding to calls made in times of extreme distress.
📖 2:186 "And when My servants ask you concerning Me - indeed I am near. I respond to the invocation (ujību daʿwata) of the supplicant when he calls upon Me..."
📖 27:62 "Is He [not best] who responds to the desperate one (al-muḍṭarra) when he calls upon Him and removes the evil...?" |
| 70. Ash-Shahīd (الشهيد)
Etymology: From the root ش-ه-د (sh-h-d), meaning "to witness," "to be present," or "to testify."
Semantic Evolution: Ash-Shahīd is The All-Witnessing. He is the ultimate witness whose knowledge encompasses everything because He is present everywhere. He witnesses the outward actions and the hidden intentions. On the Day of Judgment, He will be the primary witness for or against His servants, and His testimony is the absolute truth.
Cognates: Hebrew ʻēd (עֵד - witness). | 📖 4:79 "...And sufficient is Allah as Witness (Shahīdā)."
📖 58:6 "...Allah has enumerated it, while they have forgotten it. And Allah is, over all things, a Witness (Shahīd)." | Context: These verses clarify that God's witnessing is a function of His perfect knowledge and presence. Nothing is hidden from Him, making His testimony on the Day of Judgment the final and incontrovertible truth. He is the witness over the pacts people make and the truthfulness of His own messengers.
📖 3:98 "Say, 'O People of the Scripture, why do you disbelieve in the verses of Allah while Allah is Witness (Shahīd) over what you do?'"
📖 85:9 "...And Allah is, over all things, Witness (Shahīd)." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Ability to Give and Withhold | | |
| 71. Al-Qābiḍ (القابض)
Etymology: From the root ق-ب-ض (q-b-ḍ), meaning "to grasp," "to seize," "to withhold," or "to contract."
Semantic Evolution: Al-Qābiḍ is The Withholder, The Constrictor. He is the one who withholds sustenance, souls (at death), and other bounties according to His perfect wisdom. This act of withholding is not a sign of stinginess but is a part of the divine plan to test, guide, or justly recompense. It is almost always paired with its opposite, Al-Bāsiṭ (The Expander), to show perfect balance. | 📖 2:245 "...And Allah withholds (yaqbiḍu) and extends, and to Him you will be returned."
📖 67:19 "Do they not see the birds above them with wings spread and folded (yaqbiḍna)? None holds them up except the Most Merciful..." | Context: These verses explain that withholding and giving are exclusively in God's control. The withholding of a soul at death is the ultimate example of this attribute. The withholding of wealth or sustenance is also by His decree, reminding humanity that all resources are His to distribute as He sees fit.
📖 39:42 "Allah takes the souls (yatawaffá al-anfusa) at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death..."
📖 17:30 "Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed He is ever, concerning His servants, Acquainted and Seeing." |
| 72. Al-Bāsiṭ (الباسط)
Etymology: From the root ب-س-ط (b-s-ṭ), meaning "to expand," "to extend," "to spread out," or "to grant abundance."
Semantic Evolution: Al-Bāsiṭ is The Expander, The Granter of Abundance. He is the one who expands and increases sustenance, mercy, and knowledge for whomever He wills. This expansion is an expression of His generosity and power. Paired with Al-Qābiḍ, it demonstrates His absolute control over the flow of all things in the universe. | 📖 2:245 "...And Allah withholds and extends (yabsuṭu), and to Him you will be returned."
📖 13:26 "Allah extends provision (yabsuṭu al-rizqa) for whom He wills and restricts [it]..." | Context: These verses clarify that the expansion of sustenance is not a sign of divine pleasure, nor is its restriction a sign of displeasure. Both are tests and are managed by His perfect wisdom and knowledge of His servants. He expands His mercy and forgiveness to those who repent, showing that this attribute applies to spiritual matters as well as material ones.
📖 5:64 "...Rather, both His hands are extended (mabsūṭatāni); He spends as He wills."
📖 39:53 "Say, 'O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins...'" |
| 73. Al-Māniʿ (المانع)
Etymology: From the root م-ن-ع (m-n-ʿ), meaning "to prevent," "to withhold," or "to protect."
Semantic Evolution: Al-Māniʿ is The Withholder, The Preventer. He is the one who prevents harm from His servants and withholds blessings from whomever He wills, all according to His wisdom. His withholding is a form of protection, preventing something that would be harmful to a person's faith or well-being. This name is not explicitly in the Quran but is established in the Sunnah. | 📖 35:2 "Whatever Allah grants to people of mercy - none can withhold it (lā mumsika lahā); and whatever He withholds (yumsik) - none can release it thereafter."
📖 10:107 "And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, there is no repeller of His bounty (lā rādda li-faḍlih)..." | Context: These verses explain the concept that nothing can be given if God withholds it, and nothing can be withheld if God gives it. This establishes His absolute control over all affairs. The Prophet Muhammad's supplication, "O Allah, none can withhold what You have given, and none can give what You have withheld," perfectly encapsulates the meaning of this attribute.
📖 68:19-20 "So there came upon the garden an affliction from your Lord while they were asleep, And it became as though reaped."
📖 18:42 "And his fruits were encompassed [by ruin], so he began to turn his hands about [in dismay] over what he had spent on it..." |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Light and Guidance | | |
| 74. An-Nūr (النور)
Etymology: From the root ن-و-ر (n-w-r), meaning "to give light," "to illuminate," or "to be clear."
Semantic Evolution: An-Nūr is The Light. This is understood in two ways: He is the literal light of the heavens and the earth, the source of all physical light. More importantly, He is the source of all spiritual light, illuminating the hearts and minds of believers with guidance, knowledge, and faith (īmān). He guides humanity out of the darkness of ignorance and disbelief into His light.
Cognates: Hebrew nēr (נֵר - lamp, light), Aramaic nūrā. | 📖 24:35 "Allah is the Light (Nūr) of the heavens and the earth. The example of His light is like a niche within which is a lamp..."
📖 64:8 "So believe in Allah and His Messenger and the light (al-nūr) which We have sent down. And Allah is Acquainted with what you do." | Context: These verses explain that God's light is the ultimate source of all guidance. The Quran itself is described as a "light" from Him. He bestows this light upon whomever He wills, leading them out of layers of darkness into clarity and truth. This spiritual illumination is a direct gift from An-Nūr.
📖 39:22 "So is one whose breast Allah has expanded to [accept] Islam and he is upon a light (nūrin) from his Lord [like one whose heart rejects it]?"
📖 2:257 "Allah is the ally of those who believe. He brings them out from darknesses (al-ẓulumāt) into the light (al-nūr)." |
| 75. Al-Badīʿ (البديع)
Etymology: From the root ب-د-ع (b-d-ʿ), meaning "to originate" or "to create in a new way without a prior example." A bidʿah (innovation in religion) comes from this root.
Semantic Evolution: Al-Badīʿ is The Incomparable Originator. This name signifies that His creation is unique and without precedent. He originated the entire cosmos from nothing and in a form that had never existed before. His work is incomparably wonderful and new.
Cognates: The root has parallels in other Semitic languages relating to novelty and distinction. | 📖 2:117 "Originator (Badīʿ) of the heavens and the earth. When He decrees a matter, He only says to it, 'Be,' and it is."
📖 6:101 "Originator (Badīʿ) of the heavens and the earth. How could He have a son when He does not have a companion and He created all things?" | Context: These verses use God's status as the Incomparable Originator as a proof against associating partners with Him, especially the notion of Him having a son. Since He created everything from nothing and without a model, His act of creation is unique and demonstrates His absolute self-sufficiency and oneness.
📖 46:9 "Say, 'I am not something original (bidʿan) among the messengers, nor do I know what will be done with me or with you.'"
📖 21:30 "Have those who disbelieved not considered that the heavens and the earth were a joined entity (ratqan), and We separated them (fataqnāhumā) and made from water every living thing?" |
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Majesty and Grandeur | | |
| 76. Al-Mājid (الماجد)
Etymology: From the root م-ج-د (m-j-d), meaning "to be glorious," "noble," and "honorable." It is closely related to Al-Majīd.
Semantic Evolution: Al-Mājid is The Illustrious, The Noble. While Al-Majīd often emphasizes the glorious quality of His essence and attributes, Al-Mājid often points to the glorious nature of His actions and His abundant generosity. He is noble in His essence and illustrious in His deeds. The name itself is not in the Quran, but the concept is. | 📖 11:73 "...Indeed, He is Praiseworthy (Ḥamīd), Glorious (Majīd)."
📖 85:15 "[He is] the Glorious Owner of the Throne (Dhū al-ʿArsh al-Majīd)." | Context: These verses explain that God's glory is tied to His praiseworthiness and His absolute sovereignty over all creation, symbolized by the Throne. His actions, such as creating, forgiving, and showing affection, are all manifestations of His glorious and noble nature.
📖 85:14 "And He is the Forgiving, the Affectionate (al-Wadūd)."
📖 50:1 "Qaf. By the glorious Qur'an (al-Qurʾān al-majīd)." |
| 77. Al-Ḥamīd (الحميد)
Etymology: From the root ح-م-د (ḥ-m-d), meaning "to praise." Al-Ḥamīd is an intensive form.
Semantic Evolution: Al-Ḥamīd is The Praiseworthy. He is the one who is deserving of all praise (ḥamd) by His very nature, whether anyone praises Him or not. He is praised for His perfect essence, attributes, actions, and names. All praise ultimately returns to Him, as He is the source of all blessings that elicit praise.
Cognates: The root is widespread in Semitic languages. The name Muhammad means "the praised one." | 📖 14:8 "...then indeed, Allah is Free of need (Ghanī), Praiseworthy (Ḥamīd)."
📖 11:73 "...Indeed, He is Praiseworthy (Ḥamīd), Glorious (Majīd)." | Context: These verses clarify that God's praiseworthiness is intrinsic and not dependent on the gratitude of His creation. He is Praiseworthy because He is Ghanī (Free of all need), and His praise is often paired with His glory, might, and wisdom, showing that all of His perfect attributes are the reason He is worthy of all praise.
📖 31:26 "To Allah belongs whatever is in the heavens and earth. Indeed, Allah is the Free of need, the Praiseworthy (al-Ḥamīd)."
📖 42:28 "...And He is the Protector, the Praiseworthy (al-Ḥamīd)." |
| 78. Al-Bāqī (الباقي)
Etymology: From the root ب-ق-ي (b-q-y), meaning "to remain," "to be permanent," or "to be everlasting."
Semantic Evolution: Al-Bāqī is The Everlasting, The Eternal. He is the one whose existence has no end. While all of creation is subject to annihilation (fanāʾ), He alone possesses true permanence (baqāʾ). His existence is necessary and eternal, unlike the contingent and temporary existence of all other things.
Cognates: The root has parallels in other Semitic languages relating to continuation. | 📖 55:27 "And there will remain (wa-yabqā) the Face of your Lord, Owner of Majesty and Honor."
📖 20:73 "...and Allah is better and more enduring (abqā; the superlative form of Bāqī)." | Context: These verses contrast the fleeting nature of the world and all created beings with God's eternal permanence. Everything will perish except His Divine Face, which represents His essence. The reward that comes from Him is also described as more enduring, linking His everlasting nature to the eternal value of faith and good deeds.
📖 28:88 "...Everything will be destroyed except His Face. To Him belongs the command, and to Him you will be returned."
📖 18:46 "Wealth and children are [but] adornment of the worldly life. But the enduring good deeds (al-bāqiyātu al-ṣāliḥātu) are better to your Lord for reward and better for [one's] hope." |
| 79. Al-Wārith (الوارث)
Etymology: From the root و-ر-ث (w-r-th), meaning "to inherit."
Semantic Evolution: Al-Wārith is The Inheritor. After all of creation has passed away, He is the one to whom everything returns. He is the true and eternal owner of all things, and all worldly possessions are merely a temporary trust. When their trustees are gone, everything reverts to the sole, ultimate Owner.
Cognates: The root is common in Semitic languages. | 📖 15:23 "And indeed, it is We who give life and cause death, and We are the Inheritors (al-wārithūn)."
📖 21:89 "And [mention] Zechariah, when he called to his Lord, 'My Lord, do not leave me alone [with no heir], while you are the best of inheritors (khayr al-wārithīn).'" | Context: These verses explain that God's inheritance is absolute. He is the one who inherits the earth and everyone on it. This concept reinforces His eternal ownership and the temporary nature of human possession, reminding believers to whom all things will ultimately be returned.
📖 19:40 "Indeed, it is We who will inherit the earth (narithu al-arḍa) and whatever is on it, and to Us they will be returned."
📖 28:58 "...And it is We who are the inheritors."
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Of course. Here is the next section of the table.
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Absolute Sovereignty | | |
| 80. Al-Awwal (الأول)
Etymology: From the root أ-و-ل (ʾ-w-l), meaning "to be first" or "to precede."
Semantic Evolution: Al-Awwal is The First. This signifies that His existence is without a beginning. He precedes all of creation, as there was nothing before Him. This attribute establishes His absolute priority and His status as the uncaused cause of everything that exists. It is one of a set of four names in Surah Al-Hadid that define God's relationship to time and perception.
Cognates: The root has parallels in other Semitic languages relating to precedence. | 📖 57:3 "He is the First (al-Awwal) and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing."
📖 57:4 "It is He who created the heavens and earth in six days and then established Himself above the Throne..." | Context: These verses explain that being "The First" means He is the ultimate originator of all existence. His act of creation is the primary event from which all other events and beings follow. This primacy is a key aspect of His absolute sovereignty and power.
📖 6:101 "Originator (Badīʿ) of the heavens and the earth. How could He have a son when He does not have a companion and He created all things?"
📖 30:27 "And He it is who begins creation (yabda'u al-khalqa); then He repeats it, and that is easier for Him..." |
| 81. Al-Ākhir (الآخر)
Etymology: From the root أ-خ-ر (ʾ-kh-r), meaning "to be last" or "to come after."
Semantic Evolution: Al-Ākhir is The Last. This signifies that His existence is without an end. After all of creation has perished, He alone will remain. This attribute establishes His eternal nature and His status as the ultimate inheritor to whom all things return. Paired with Al-Awwal, it defines His timeless existence.
Cognates: Hebrew 'aḥar (אַחַר - after, behind). | 📖 57:3 "He is the First and the Last (al-Ākhir), the Ascendant and the Intimate, and He is, of all things, Knowing."
📖 28:88 "And do not invoke with Allah another deity. There is no deity except Him. Everything will be destroyed except His Face. To Him belongs the command, and to Him you will be returned." | Context: These verses clarify that being "The Last" means He is the only eternal reality. All created things are subject to annihilation (fanā'), but He is everlasting. This attribute underscores the temporary nature of the world and reinforces the concept that He is the final destination and inheritor of all.
📖 55:26-27 "Everyone upon the earth will perish (fānin). And there will remain (wa-yabqā) the Face of your Lord, Owner of Majesty and Honor."
📖 15:23 "And indeed, it is We who give life and cause death, and We are the Inheritors (al-wārithūn)." |
| 82. Aẓ-Ẓāhir (الظاهر)
Etymology: From the root ظ-ه-ر (ẓ-h-r), meaning "to be manifest," "apparent," or "to be above."
Semantic Evolution: Aẓ-Ẓāhir is The Manifest, The Apparent. His existence is manifest through the countless signs and proofs throughout creation. He is "above" all things in power and dominance. The entire universe is a testament to His attributes and His reality, making His existence clear to those who reflect.
Cognates: The root has parallels in other Semitic languages relating to appearance and backing. | 📖 57:3 "He is the First and the Last, the Ascendant (aẓ-Ẓāhir), and the Intimate, and He is, of all things, Knowing."
📖 6:3 "And He is Allah in the heavens and on the earth. He knows your secret and your public [thoughts] (sirrakum wa-jahrakum) and knows what you earn." | Context: These verses explain that God's manifestation is not a physical form but is seen through His creation and His absolute knowledge. The intricate systems of the universe are signs pointing to Him. His knowledge of both the public and the secret demonstrates His manifest presence and control over all states of being.
📖 41:53 "We will show them Our signs (āyātinā) in the horizons and within themselves until it becomes clear to them that it is the truth."
📖 30:8 "Do they not reflect within themselves? Allah did not create the heavens and the earth and what is between them except in truth and for a specified term." |
Of course. Here is the next section of the table.
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Capacity to Create and Recreate | | |
| 83. Al-Muʿīd (المعيد)
Etymology: From the root ع-و-د (ʿ-w-d), meaning "to return," "to repeat," or "to restore."
Semantic Evolution: Al-Muʿīd is The Restorer, The One Who Repeats Creation. After causing all of creation to die, He is the one who will restore it and bring it back to life for the Day of Judgment. This name is almost always paired with its counterpart, Al-Mubdi' (The Originator), to demonstrate God's complete power over the entire cycle of existence, from the initial creation to the final re-creation. | 📖 85:13 "Indeed, it is He who originates [creation] and repeats (yuʿīdu)."
📖 10:34 "Say, 'Are there of your "partners" any who begins creation and then repeats it (yuʿīduhū)?' Say, 'Allah begins creation and then repeats it...'" | Context: These verses explain that the act of repeating creation (resurrection) is a testament to God's power. The verses often argue that the one who created everything the first time can, and will, easily do it a second time. This act of restoration is central to the concept of accountability and final judgment.
📖 29:19 "Have they not seen how Allah originates creation (yubdi'u al-khalqa) and then repeats it (yuʿīduhū)? Indeed that, for Allah, is easy."
📖 30:27 "And He it is who begins creation; then He repeats it (yuʿīduhū), and that is easier for Him. To Him belongs the highest attribute in the heavens and earth. And He is the Exalted in Might, the Wise." |
| 84. Al-Bāʿith (الباعث)
Etymology: From the root ب-ع-ث (b-ʿ-th), meaning "to send," "to dispatch," or "to resurrect."
Semantic Evolution: Al-Bāʿith is The Resurrector. He is the one who will resurrect the dead from their graves on the Day of Judgment. This name also encompasses the meaning of "sending" prophets and messengers to guide humanity. His act of baʿth (resurrection) is the pivotal event that initiates the final accountability.
Cognates: The root is found in other Semitic languages with similar meanings of sending or stirring. | 📖 22:7 "And [that] the Hour is coming - no doubt about it - and that Allah will resurrect (yabʿathu) those in the graves."
📖 16:89 "And [mention] the Day when We will resurrect (nabʿathu) from every nation a witness against them from amongst themselves." | Context: These verses clarify that the resurrection is a promised and certain event. God's power to resurrect is presented as a fulfillment of His justice, ensuring that all souls are brought forth from their graves to be judged for their deeds. The sending of prophets is also an act of Al-Bāʿith, showing He provides guidance before the final reckoning.
📖 2:56 "Then We resurrected you (baʿathnākum) after your death that you might be grateful."
📖 17:49 "And they say, 'When we are bones and crumbled particles, will we really be resurrected (la-mabʿūthūna) as a new creation?'" |
| 85. Al-Muḥṣī (المحصي)
Etymology: From the root ح-ص-ي (ḥ-ṣ-y), which relates to the word ḥaṣā (pebbles) and carries the meaning "to count," "to enumerate," or "to keep a precise record," as one would by counting pebbles.
Semantic Evolution: Al-Muḥṣī is The All-Enumerating, The Reckoner. He is the one whose knowledge encompasses all things in creation, counted and recorded with perfect precision. Nothing, no matter how small or seemingly insignificant, escapes His enumeration. He has a perfect record of every deed, word, and thought. | 📖 72:28 "...and He has encompassed whatever is with them and has enumerated all things in number (aḥṣā kulla shayʾin ʿadadan)."
📖 36:12 "Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind, and all things We have enumerated (aḥṣaynāhu) in a clear register." | Context: These verses explain that God's enumeration is the basis for perfect justice on the Day of Judgment. Because He has a precise record of everything, His judgment will be flawless. This complete and perfect accounting ensures that every soul will see the exact measure of its deeds, leaving no room for dispute or denial.
📖 58:6 "On the Day when Allah will resurrect them all and inform them of what they did. Allah has enumerated it (aḥṣāhu), while they have forgotten it. And Allah is, over all things, a Witness."
📖 18:49 "And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, 'Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it (1aḥṣāhā)?'..." |
Of course. Here is the next section of the table.
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Ability to Bestow Honor or Disgrace | | |
| 86. Al-Muʿizz (المعز)
Etymology: From the root ع-ز-ز (ʿ-z-z), meaning "to be mighty," "powerful," "noble," or "honorable."
Semantic Evolution: Al-Muʿizz is The Honourer, The Bestower of Honor. He is the one who grants honor, respect, and strength to whomever He wills. True honor (ʿizzah) comes only from Him, and seeking it from any other source leads to humiliation. This name is not explicitly in the Quran but is derived from its verb form. | 📖 3:26 "Say, 'O Allah, Master of the Kingdom... You honor whom You will (tuʿizzu man tashāʾu) and You humble whom You will...'"
📖 63:8 "They say, 'If we return to Medina, the more honored [for power] will surely expel therefrom the more humble.' And to Allah belongs [all] honor (al-ʿizzatu), and to His Messenger, and to the believers, but the hypocrites do not know." | Context: These verses explain that all honor and might belong to Allah. Any honor that creation possesses is a gift from Him. The hypocrites sought honor through worldly power and alliances, but God clarifies that true, lasting honor is found only in obedience to Him and His Messenger.
📖 35:10 "Whoever desires honor (al-ʿizzata) - then to Allah belongs all honor. To Him ascends good speech, and righteous work raises it."
📖 4:139 "Those who take disbelievers as allies instead of believers. Do they seek with them honor (al-ʿizzata)? But indeed, honor belongs to Allah all together." |
| 87. Al-Mudhill (المذل)
Etymology: From the root ذ-ل-ل (dh-l-l), meaning "to be low," "humble," or "disgraced."
Semantic Evolution: Al-Mudhill is The Humiliator, The Bestower of Disgrace. He is the one who can disgrace or humble whomever He wills as an act of perfect justice. This humiliation is the consequence for those who arrogantly seek honor from sources other than Him or who disobey His commands. It is the necessary counterpart to Al-Muʿizz, demonstrating His absolute power over status and honor. | 📖 3:26 "Say, 'O Allah, Master of the Kingdom... You honor whom You will and You humble whom You will (tudhillu man tashāʾu)...'"
📖 9:2 "So travel freely, [O disbelievers], throughout the land [during] four months but know that you cannot cause failure to Allah and that Allah will disgrace the disbelievers (mukhzī al-kāfirīn)." | Context: These verses clarify that disgrace is the ultimate end for those who defy God and reject His guidance. The humiliation of the disbelievers is a recurring theme, both in this world through their defeat and in the hereafter through eternal punishment. It serves as a just recompense for their arrogance.
📖 58:5 "Indeed, those who oppose Allah and His Messenger are abased (kubitū) just as those before them were abased."
📖 7:13 "[Allah] said, 'Descend from Paradise, for it is not for you to be arrogant therein. So get out; indeed, you are of the debased (al-ṣāghirīn).'" |
Of course. Here is the next section of the table.
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Control Over Death and Resurrection | | |
| 88. Al-Bāṭin (الباطن)
Etymology: From the root ب-ط-ن (b-ṭ-n), meaning "to be hidden," "concealed," or "inner."
Semantic Evolution: Al-Bāṭin is The Hidden, The Intimate. He is the one whose essence is veiled from the perception of His creation. He is hidden from sight, yet His existence is known through His signs. He is also the one who knows all hidden and secret matters (bawāṭin). Paired with Aẓ-Ẓāhir (The Manifest), it shows that He encompasses all dimensions of reality.
Cognates: Hebrew beṭen (בֶּטֶן - belly, womb), relating to interiority. | 📖 57:3 "He is the First and the Last, the Ascendant and the Intimate (al-Bāṭin), and He is, of all things, Knowing."
📖 6:103 "Vision perceives Him not (lā tudrikuhu al-abṣār), but He perceives all vision; and He is the Subtle, the Acquainted." | Context: These verses explain that God's hidden nature is a sign of His transcendence. While He is imperceptible to the senses, His knowledge is all-encompassing, penetrating the most secret thoughts. His hiddenness is a test of faith, requiring belief in the unseen (ghayb).
📖 64:4 "He knows what is in the heavens and earth, and knows what you conceal (tusirrūna) and what you declare. And Allah is Knowing of that within the breasts (dhāt al-ṣudūr)."
📖 2:3 "[The righteous are those] who believe in the unseen (yuʾminūna bil-ghayb) and establish prayer and spend out of what We have provided for them." |
| 89. Al-Khāfiḍ (الخافض)
Etymology: From the root خ-ف-ض (kh-f-ḍ), meaning "to lower," "to abase," or "to bring down."
Semantic Evolution: Al-Khāfiḍ is The Abaser. He is the one who lowers the arrogant, the tyrants, and the disbelievers from their positions of might. This abasement is an act of justice, both in this life and most definitively in the hereafter. It is the necessary counterpart to Ar-Rāfiʿ (The Exalter), showing His control over status and destiny. This name is not explicitly in the Quran but is derived from its verb form. | 📖 56:1-3 "When the Occurrence occurs... It will bring down [some] (Khāfiḍah) and raise up [others]."
📖 15:88 "Do not extend your eyes toward that by which We have given enjoyment to [certain] categories of them, and do not grieve over them. And lower your wing (wa-ikhfiḍ janāḥaka) to the believers." | Context: These verses clarify that the act of abasing is a function of God's ultimate justice. On the Day of Judgment, worldly status will be overturned; the arrogant will be brought low. This demonstrates that all worldly honor is temporary and only standing with God provides true exaltation.
📖 95:5 "Then We returned him to the lowest of the low (asfala sāfilīn)."
📖 17:7 "...Then when the final promise came, [We sent your enemies] to sadden your faces and to enter the temple [in Jerusalem] as they had entered it the first time and to destroy what they had conquered with [complete] destruction." |
| 90. Ar-Rāfiʿ (الرافع)
Etymology: From the root ر-ف-ع (r-f-ʿ), meaning "to raise," "to lift up," or "to exalt."
Semantic Evolution: Ar-Rāfiʿ is The Exalter. He is the one who raises in rank and honor the believers, the humble, and those who possess knowledge. He exalts His allies in this world and the next. This exaltation can be spiritual, intellectual, or in status. It is the divine counter-action to Al-Khāfiḍ (The Abaser). | 📖 56:1-3 "When the Occurrence occurs... It will bring down [some] and raise up [others] (Rāfiʿah)."
📖 58:11 "...Allah will raise (yarfaʿi Allāhu) those who have believed among you and those who were given knowledge, by degrees. And Allah is Acquainted with what you do." | Context: These verses explain that true exaltation is a gift from God, granted based on faith and knowledge, not worldly criteria. He raised prophets like Idris and Jesus to high stations and promises to elevate the ranks of the believers, showing that humility before Him is the path to being raised by Him.
📖 19:57 "And We raised him (wa-rafaʿnāhu) to a high station."
📖 35:10 "...To Him ascends good speech, and righteous work raises it (yarfaʿuhū)." |
Of course. Here is the next section of the table.
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Role as the Final Arbiter | | |
| 91. Al-Ḥaqq (الحق)
Etymology: From the root ح-ق-ق (ḥ-q-q), meaning "to be true," "real," "right," or "a reality."
Semantic Evolution: Al-Ḥaqq is The Absolute Truth, The Reality. He is the one whose existence is the only true and necessary reality. Everything else is contingent upon Him. His words are truth, His promises are truth, and His judgment is truth. In a world of falsehoods and illusions, He is the ultimate standard of reality.
Cognates: The root is found in other Semitic languages, meaning justice or decree. | 📖 22:62 "That is because Allah is the Truth (al-Ḥaqq), and that which they call upon other than Him is falsehood, and because Allah is the Most High, the Grand."
📖 20:114 "So exalted is Allah, the Sovereign, the Truth (al-Malik al-Ḥaqq). And be not in haste with the Qur'an before its revelation is completed to you..." | Context: These verses explain that because God is The Truth, all forms of worship directed elsewhere are inherently directed towards falsehood (al-bāṭil). His attribute as The Truth is the foundation of His sovereignty and the reason His judgment on the Day of Resurrection will be the final, undeniable reality.
📖 10:32 "For that is Allah, your Lord, the Truth (al-Ḥaqq). And what can be beyond truth except error? So how are you averted?"
📖 18:29 "And say, 'The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve.'..." |
| 92. Al-Jāmiʿ (الجامع)
Etymology: From the root ج-م-ع (j-m-ʿ), meaning "to gather" or "to collect."
Semantic Evolution: Al-Jāmiʿ is The Gatherer. He is the one who will gather all of humanity, from the first to the last, for the Day of Judgment. He gathers their deeds, their bodies from the earth, and their souls for the final reckoning. His gathering is comprehensive and inevitable.
Cognates: The root is common across Semitic languages. | 📖 3:9 "Our Lord, surely You will gather the people (jāmiʿ al-nāsi) for a Day about which there is no doubt. Indeed, Allah does not fail in His promise."
📖 4:140 "...Indeed, Allah will gather the hypocrites and the disbelievers (jāmiʿ al-munāfiqīna wal-kāfirīna) in Hell all together." | Context: These verses clarify the purpose of God's gathering: it is for the Day of Judgment, a day whose coming is certain. This gathering will be all-encompassing, bringing together every soul that has ever lived to face a just and final reckoning for their actions.
📖 56:49-50 "Say, [O Muhammad], 'Indeed, the former and the later peoples Are surely to be gathered (la-majmūʿūna) for the appointed time of a known Day.'"
📖 64:9 "The Day He will gather you (yajmaʿukum) for the Day of Gathering; that is the Day of Deprivation..." |
| 93. Al-Muqaddim (المقدم)
Etymology: From the root ق-د-م (q-d-m), meaning "to precede," "to put forward," or "to advance."
Semantic Evolution: Al-Muqaddim is The Expediter, The One Who Puts Forward. He is the one who advances whom He wills to higher ranks and stations based on His wisdom. He also brings forward events as He decrees. This name, along with its opposite Al-Mu'akhkhir, shows His complete control over timing and precedence. This name is not explicitly in the Quran but is established in the Sunnah. | 📖 16:61 "...But when their term comes, they will not remain behind an hour, nor will they precede [it] (lā yastaqdimūn)."
📖 50:28 "[Allah] will say, 'Do not dispute before Me, while I had already presented to you (qaddamtu ilaykum) the warning.'" | Context: These verses explain that God has absolute control over timing and order. He puts forward the warning before the punishment and advances whom He wills in His favor. The Prophet Muhammad's supplication acknowledges this power, stating, "You are the one who puts forward and the one who puts back," affirming His control over all sequences of events and ranks.
📖 11:104 "And We do not delay it except for a limited term (li-ajalin maʿdūd)."
📖 71:4 "...Indeed, the term of Allah when it comes is not delayed, if you only knew." |
Of course. Here is the next section of the table.
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Names Reflecting Allah’s Purity and Perfection | | |
| 94. Al-Ghanī (الغني)
Etymology: From the root غ-ن-ي (gh-n-y), meaning "to be rich," "free from need," or "self-sufficient."
Semantic Evolution: Al-Ghanī is The Self-Sufficient, The Rich. His richness is absolute. He has no needs whatsoever and is completely independent of all creation. Everything in existence is dependent on Him (faqīr or poor), while He is dependent on nothing. His treasures are infinite and inexhaustible.
Cognates: The root has parallels in other Semitic languages relating to wealth and abundance. | 📖 2:263 "...And Allah is Free of need (Ghanī) and Forbearing."
📖 39:7 "If you disbelieve, then indeed, Allah is Free of need (Ghanīyun) of you. And He is not pleased for His servants with disbelief. And if you are grateful, He is pleased with it for you." | Context: These verses clarify the relationship between the Creator and the created. All of humanity is fundamentally poor and in absolute need of Allah, while He is completely free of any need for them, their worship, or their praise. His self-sufficiency is a core aspect of His perfection.
📖 35:15 "O mankind, you are the poor ones in need of Allah (al-fuqarāʾu ilá Allāh), while Allah is the Free of need (al-Ghanī), the Praiseworthy."
📖 47:38 "...And Allah is the Free of need, while you are the needy (al-fuqarāʾu)." |
| 95. Al-Mughnī (المغني)
Etymology: Also from the root غ-ن-ي (gh-n-y). The form Mughnī is the active participle of the causative form (Form IV), "to make someone rich" or "to enrich."
Semantic Evolution: Al-Mughnī is The Enricher. As the Self-Sufficient One who owns all treasures, He is the only one who can bestow true wealth and sufficiency upon His creation. This enrichment is both material (wealth) and spiritual (contentment of the heart). He enriches whom He wills from His boundless bounty. | 📖 9:28 "...But if you fear poverty, Allah will enrich you (sayughnīkum Allāhu) from His bounty if He wills. Indeed, Allah is Knowing and Wise."
📖 53:48 "And that it is He who enriches (aghnā) and suffices." | Context: These verses explain that God is the sole source of all enrichment. The story of the Prophet Muhammad's early life is used as an example, showing that God found him in a state of need and made him self-sufficient. This demonstrates that He is the one who satisfies all needs and grants true independence from want.
📖 93:8 "And He found you poor (ʿāʾilan) and made [you] self-sufficient (fa-aghnā)."
📖 24:32 "...If they are poor, Allah will enrich them (yughnihim Allāhu) from His bounty. And Allah is all-Encompassing and Knowing." |
Of course. Here is the final section of the table.
| Name, Etymology, & Cognates | Primary Verses (Mentioning the Name/Concept) | Explanatory Verses (Clarifying the Meaning) |
| Others | | |
| 96. Aḍ-Ḍārr (الضار)
Etymology: From the root ض-ر-ر (ḍ-r-r), meaning "to harm," "to distress," or "to afflict."
Semantic Evolution: Aḍ-Ḍārr is The Distresser, The Afflicter. He is the one who allows harm or distress to occur as He wills. This is not an act of random cruelty but is part of His divine plan, serving as a test, a purification, or a just recompense. This attribute is almost always mentioned alongside its opposite, An-Nāfiʿ (The Propitious), to show that both harm and benefit are exclusively under His control. | 📖 6:17 "And if Allah should touch you with adversity (bi-ḍurrin), there is no remover of it except Him; and if He touches you with good, then He is over all things competent."
📖 48:11 "...Say, 'Then who could prevent Allah at all if He intended for you harm (ḍarran) or intended for you benefit?'" | Context: These verses explain that no one—no idol, person, or power—can bring harm or benefit except by God's permission. This attribute strips power from all other sources and centers it entirely with Him. It teaches believers to fear only Him and to turn only to Him for the removal of hardship.
📖 10:107 "And if Allah should touch you with adversity (bi-ḍurrin), there is no remover of it except Him; and if He intends for you good, there is no repeller of His bounty."
📖 7:188 "Say, 'I hold not for myself [the power of] benefit or harm (nafʿan wa-lā ḍarran) except what Allah has willed.'" |
| 97. An-Nāfiʿ (النافع)
Etymology: From the root ن-ف-ع (n-f-ʿ), meaning "to benefit," "to be useful," or "to be advantageous."
Semantic Evolution: An-Nāfiʿ is The Propitious, The Bestower of Benefit. He is the ultimate source of all that is good and beneficial. Any benefit that comes to a person, whether material, spiritual, or intellectual, originates from Him. Paired with Aḍ-Ḍārr (The Distresser), it completes the concept that He is the sole arbiter of what we perceive as good and bad fortune. | 📖 48:11 "...Say, 'Then who could prevent Allah at all if He intended for you harm or intended for you benefit (nafʿan)?'"
📖 7:188 "Say, 'I hold not for myself [the power of] benefit (nafʿan) or harm except what Allah has willed.'" | Context: These verses clarify that all sources of benefit are entirely in God's hands. Even the Prophet Muhammad had no independent power to bring benefit to himself or others. This teaches believers to seek all good and advantage exclusively from Allah, the ultimate and only source.
📖 25:3 "But they have taken besides Him gods who create nothing, while they are created, and possess not for themselves any harm or benefit (ḍarran wa-lā nafʿan), and possess not [the power of] death or life or resurrection."
📖 10:49 "Say, 'I possess not for myself any harm or benefit (ḍarran wa-lā nafʿan) except what Allah should will.'" |
| 98. Al-Mu'akhkhir (المؤخر)
Etymology: From the root أ-خ-ر (ʾ-kh-r), meaning "to be last" or "to delay." The form Mu'akhkhir is the active participle of the causative form (Form II), "to make something late" or "to postpone."
Semantic Evolution: Al-Mu'akhkhir is The Delayer, The Postponer. He is the one who delays what He wills, postponing events, punishments, or rewards according to His perfect timeline. His delay is not a sign of neglect but is based on profound wisdom. It is the necessary counterpart to Al-Muqaddim (The Expediter). | 📖 14:10 "...He invites you that He may forgive you of your sins and give you respite (yu'akhkhirakum) for a specified term..."
📖 71:4 "He will forgive for you of your sins and delay you (yu'akhkhirkum) for a specified term. Indeed, the term of Allah when it comes is not delayed (lā yu'akhkharu), if you only knew." | Context: These verses explain that God's act of delaying punishment is a form of mercy, giving people time to repent. However, this delay is for a fixed and unchangeable term known only to Him. This teaches both hope in His mercy during the period of respite and certainty in the inevitability of His final decree.
📖 16:61 "And if Allah were to impose blame on the people for their wrongdoing, He would not leave upon the earth any creature, but He defers them (yu'akhkhiruhum) for a specified term."
📖 35:45 "And if Allah were to impose blame on the people for what they have earned, He would not leave upon the back of the earth any creature, but He defers them (yu'akhkhiruhum) for a specified term." |
| 99. Al-Wājid (الواجد)
Etymology: From the root و-ج-د (w-j-d), meaning "to find."
Semantic Evolution: Al-Wājid is The Perceiver, The Finder. His perception is such that nothing is ever lost to Him; He finds and knows everything. He is also The Self-Sufficient who finds within His own essence everything He needs, unlike creation which needs to find things externally. The name implies a richness that comes from needing nothing outside of oneself. This name is not explicitly in the Quran but is established in the Sunnah. | 📖 93:6-8 "Did He not find you (yajidka) an orphan and give [you] refuge? And He found you (wa-wajadaka) lost and guided [you]? And He found you (wa-wajadaka) poor and made [you] self-sufficient?"
📖 4:110 "...And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah (yajidi Allāha) Forgiving and Merciful." | Context: These verses explain the concept from the perspective of the created. The one who seeks Allah will "find" Him to be merciful and forgiving. God "finds" His servants in their states of need and provides for them. The underlying principle is that He is the one who is always present and from whom all needs are met.
📖 18:49 "...And they will find (wajadū) what they did present [before them]. And your Lord does injustice to no one."
📖 12:25 "...She said, 'What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?'" The story of Joseph shows how things are "found" or revealed by God's will. |
Here is the list of unique Quranic verses, in numerical order, extracted from the text:
1:1
1:3
2:3
2:28
2:30
2:32
2:37
2:54
2:56
2:107
2:117
2:127
2:129
2:143
2:153
2:163
2:177
2:186
2:207
2:209
2:231
2:235
2:245
2:255
2:256
2:257
2:258
2:263
3:2
3:6
3:8
3:9
3:26
3:27
3:31
3:92
3:173
4:1
4:6
4:26
4:34
4:45
4:58
4:79
4:81
4:85
4:99
4:110
4:139
4:140
4:149
5:42
5:48
5:54
5:64
5:95
5:117
6:3
6:14
6:17
6:54
6:59
6:65
6:82
6:101
6:103
6:114
6:115
6:164
7:11
7:13
7:29
7:89
7:143
7:158
7:183
7:188
7:196
8:46
9:2
9:28
9:104
9:117
10:4
10:25
10:32
10:34
10:49
10:61
10:107
11:1
11:6
11:12
11:57
11:61
11:66
11:73
11:90
11:104
12:25
12:39
12:64
12:100
13:9
13:11
13:16
13:24
13:26
13:41
14:7
14:8
14:10
14:15
14:47
14:48
15:23
15:88
16:29
16:60
16:61
16:89
16:90
17:1
17:7
17:30
17:49
17:110
18:10
18:42
18:45
18:46
18:49
18:58
18:29
19:40
19:50
19:57
20:14
20:46
20:73
20:82
20:111
20:114
21:4
21:22
21:30
21:47
21:76
21:89
22:7
22:54
22:59
22:60
22:62
22:69
22:73
22:78
23:14
23:91
23:116
24:2
24:32
24:35
25:3
25:31
25:58
25:59
27:40
27:62
28:56
28:58
28:88
29:19
30:8
30:25
30:27
30:50
31:12
31:13
31:26
31:27
31:30
31:34
32:22
33:39
33:43
33:52
34:21
34:26
35:2
35:10
35:15
35:28
35:30
35:45
36:5
36:12
36:38
36:39
36:40
36:58
36:81
36:82
38:9
38:35
39:4
39:7
39:22
39:42
39:53
39:67
40:3
40:12
40:16
40:19
40:20
40:21
40:22
40:35
40:38
40:48
40:51
40:57
40:64
40:65
40:68
41:12
41:39
41:53
42:4
42:9
42:11
42:19
42:23
42:25
42:28
42:40
42:51
43:42
44:16
45:37
46:9
47:38
48:1
48:11
49:9
49:12
49:13
50:1
50:9
50:10
50:11
50:18
50:28
50:45
51:57
51:58
52:28
53:32
53:44
53:48
54:42
54:49
54:55
55:1
55:2
55:3
55:4
55:5
55:6
55:7
55:26
55:27
55:78
56:1
56:2
56:3
56:49
56:50
57:3
57:4
57:9
57:22
57:25
58:1
58:5
58:6
58:11
59:22
59:23
59:24
60:8
62:1
63:8
64:4
64:8
64:9
64:17
65:2
65:3
67:1
67:3
67:4
67:14
67:19
68:19
68:20
68:45
69:33
71:4
71:10
72:1
72:2
72:28
75:40
76:9
82:6
85:9
85:12
85:13
85:14
85:15
85:16
86:4
87:1
87:2
87:3
88:21
88:22
93:6
93:7
93:8
95:5
96:3
96:4
96:5
99:7
99:8
106:4
112:1
112:2
112:3
112:4