Sufic Introduction to the 99 Attributes of Allah and the Name Al-Latif

Sufic Introduction to the 99 attributes of Names of Allah and especially that of Ya Latif.
By Muhammad Sajad Ali –webmaster –www.deenislam.co.uk 10th Dec 2009

And
Allah's 99 Divine Attributes and extra Attributes taken from Quran and Hadith.
The Meanings and Benefits of the Beautiful Ninety-Nine of Allah with sufi text.
Collected Muhammad Sajad Ali By webmaster –www.deenislam.co.uk 10th Dec 2009
Picture Design by: Zohayma Montaner

Sufic Introduction to the 99 attributes of Names of Allah and especially that of Ya Latif
By Muhammad Sajad Ali
The Mystery of the Supreme Being Allah ......................................................................................................... 2
The Divine Attributes And Qualities of Allah .................................................................................................. 3
The Permanent Attributes Of Allah. ................................................................................................................. 4
One of the 99 beautiful names of Allah: Ya Latif ......................................................................................... 4
Numerical value-Abjad and Al-Latif –The Subtle .......................................................................................... 7
Example of Abjad from Alah‘s Name Al-Latif –The Subtle 129 times ....................................................... 8
How is Al-Latif - The Subtle used in a Wird: ................................................................................................... 8
Scientific proof supporting the effect dhikr has on the human brain- as a Wird. .................................... 9
Brain increases through meditation................................................................................................................ 10
The Spiritual Hajj to the Heart is Love and Knowing Allah through Love ................................................ 11
The secrets of Allah's Mercy in forgiving sins though Hardship/Tribulations .......................................... 13
Also Every person has a personal Ismul-'A'zam too. .................................................................................. 14
Scientific lessons about Dhikr and spiritual stagnation slow death of the heart. .................................. 15
Scientifically positive words, prayers & thoughts over water affects our molecular structure. ........ 15
Every day 70,000 Khawatir (thoughts) pass through the heart .................................................................. 17
Two Table Matrixes – first table based on Al-Hakim Al-Tirmidhi and the second Table Matrix is
based on Shaykh 'Abd Al-Qadir Jilani about the full 7 levels of the Heart and soul. ......................................... 21
Table Matrix - The Four Spiritual Hearts-'A Sufi Work on the Stations of the Heart' ............................. 21
Table Matrix- of the Levels of 7 Nafs/Souls, 7 colours and Attributes and the 7 subtle-Latifah This
Matrix table based on Shaykh Abdal-Qadir Jilani ......................................................................................... 22
The 28 Letters and their Numerical-( Abjad Value) correspondences - ................................................... 23
99 Names Of Allah with Abjad Value and Names Of Angels to call on, as well as the corresponding
Four elements (earth, air, water, and fire) in nature ................................................................................ 23
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Bismillah
The exalted Creator is said to have (3,000) names. 1,000 are known only to the Angels. 1,000
only the Prophets know. 300 in the Torah, 300 hundred in the Psalms, 300 hundred in the Gospel,
99 in the Holy Qur'an. One name is kept secret by the Almighty Lord. This is called Ismul-' A'zam
the Supreme Name, to signify that one Name is unique to Him, and remains hidden within His
Essence. The Divine Names in Islam are 99 in number; the word "Allah" rounds the number to 100.
The 99 Names can be divided into 3 groups which are: Jalal-Majesty, Jamal-beautiful and Kamal-
perfection.
The attributes of Allah that fall under the name of Jalal are known to us through His infinite and
divine Majesty which are apparent through His creation throughout the universe. The attributes of
Jamal, on the other hand, become evident with their plentiful blessings, which we respond to with
gratitude. The Kamal names reveal works of art that have been created with perfection and
wisdom and invite people to contemplate on this.
The names that are mainly Jalal and Jamal are also symmetry in the names: He‘s both, merciful
and wrathful, beautiful and majestic, forgiving and just, and so on.
The response to divine jalal is fear, and the response to jamal is hope. In a well known tradition it
says ―Iman lies between khawf and Raja‖ – that faith is situated between fear and hope. This
implies that a correct relationship with Allah, is to understand all His names in a manner
appropriate to each.
The Mystery of the Supreme Being Allah
Allah: The name of Allah
Allah is Al-Ismul-' A'zam, the greatest name which contains all the divine attributes and is the sign
of the essence and cause of all existence. Allah does not resemble in any way any of His creation.
The word Allah refers to Allah's name only, nothing else can assume this name or share it.
Any person who is suffering from a big disease which is incurable reads this name 100 times and
prays for his good health God will grant him health. Whoever reads this name of Allah 1000 times
daily, all doubts and uncertainties will be removed from his heart and, instead, determinations and
faith will become inborn in him... Insha-Allah.
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Our beloved Prophet has also told us about the Supreme Name in his noble sayings, the Hadith.
―The Supreme Name of Allah is in these two Verses of the Holy Qur'an: Your God is One God
[Wahld]. There is no god but He [Hu], All-Merciful [Rahman] and Compassionate [Rahim] [2:163].
Alif Lam Mim. Allah, there is no god but He [Hu], the Living [Hayy], the Self-Subsisting [Qayyiim].
[3:1-2]. "And in: Faces shall be humbled to the Living [Hayy], the Self-Subsisting [Qayyiim.]. He
who bears evil will have failed. [20:111]."
It is also reported, that the Supreme Name is Ya Rabb, Ya Rabb (Lord, Lord!).
Out of compassion, Allah keeps certain things concealed. He conceals His intimate friends, the
saints, so that we may all respect one another. He has concealed the Night of Power in the month
of Ramadan, so that people will avoid wickedness and devote themselves to worship on every night
of this sacred month. He does not reveal which act of worship He most favours, so that all His
sacred laws shall be observed. He has hidden His Supreme Name in the Glorious Qur'an, so that
His servants should read it all. Anyone who reads the Qur'an from beginning to end will come across
this Supreme Name, but without realizing he has done so.
The great Saint °Abdu'l-Ahad al-Nuri sings in a hymn of praise:

Sufi, rest not at the Names;
Come learn Whose Names they are.
To know the Named One, that's the aim,
The only aim in studying the Names.
Allah the All-Glorious says: "If you call upon Me with these Names, I shall answer your call. "If we
use the Most Beautiful Names in our prayers of supplication, our pleas are sure of divine
acceptance, for Allah — Glorious is His Majesty — says: "Call upon Me by these Names of Mine.''
None can prevail against Allah. He prevails over all things, and is Sufficient unto Himself. He
answers the prayers of those who call on Him, and He is Aware of all their inner thoughts. ‗Keep
your words private or speak openly, He knows what your breasts contain.‘ [67:13].
The Divine Attributes And Qualities of Allah
The name Allah contains meanings that indicate the non-resemblance of Allah to anything else.
They are:
1. Wujud:- Being : Allah exists.

2. Qidam:- Existence from all eternity: He is before the before. He did not become. He
always was.
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3. Baqa:- Existence to all eternity : He has no end. The Last is He.
4. Wahdaniyya -Uniqueness: He is unique in Essence, Single in Quality. He has neither
opposite nor parallel. All creation is in need of Him. All creation has become by the
order of "BE" and has died by His order.
5. Mukhalafatuni-I-hawadith- Transcendence: He is the creator bearing no resemblance
to the created resembles Him.
6. Qiyam bi-nafsihi- Self-subsistence -: He has no need of space, but space needs Him.
The Permanent Attributes Of Allah.
Allah is perfection. The extent of this perfection is infinite. The greatest name of Allah, contains
eight essentials indicating His perfections.
1. Hayyan - Life: Being Alive, being Eternal, never ceasing to be.

2. ‘Ilm - Knowledge: Allah has knowledge of all things; there is nothing unknown to Him.
3. Sam’i - Hearing: Allah hears; there can be nothing that He does not hear, or of Aware.
4. Basar - Sight: Allah sees; there is nothing unseen by Him.
5. Irada - Will: Allah does whatever He wishes.
6. Qudra- Power: There is nothing for which Allah lacks capacity. He always prevails.
7. Kalam -Speech: Allah speaks, though not with a voice like ours, nor with the sound we
make.
8. Takeen- Creativity: Allah has created everything that exists, and He goes on creating. If He
wishes. He destroys. Nothing can oppose His command.
One of the 99 beautiful names of Allah: Ya Latif
―Allahu Latifun bi 'ibadihi, yarzuqu man yasha'u, wa huwa l'-Qawiyyu l-'Aziz‖

Allah is gentle with His servants. he provides for whom He wills, and he is the Strong the Mighty.
Just to introduced the spiritual station of our Master Imam Abul-hassan Shadhili al-Qutb, When
asked of his own spiritual master he responded: For a long time I was attached to the Shaykh Abu
Muhammad ibn Mashish, but now I am swimming in ten seas: Five of them are human, namely the
Prophet (saw), Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali, while five of them are of the angelic
beings, namely, Jibril, Mika’il, Izra’il, and the Greater Spirit.‖
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And from these ten seas the great Shadhili master left behind 18 Hizbs in total which the (Hizb-ul-
Bahr)-Litany of the sea’, is the most famous and read, Imam Shadhili said, in reference to the
Hizbul -Bahr; 'By God, I did not utter it (the Litany of the Sea) except as it came from the
Prophet of God, from whose instruction I learned it. "Guard it;' he said to me, "for it contains the
Ismul-'A'zam -greatest name of God:'
As soon as the reader recites the first verse of the Hizbul–Bahr, that 1,000 flank of army Jinns
stand to attend on the left side and 1,000 flank of army angels stand by this right stand of the
reader waiting for the orders to attack his enemies. And it is also read whenever one is in
particular need of something or being attacked, in which case one makes one‘s intention and at
certain words makes hand and blowing movements, and if read at sunrise at fajr it possesses
particular spiritual properties too.
The Dhikr of Ya-latif is the core name that all the Shadhiliyyah followers practice, this noble name
in there daily wird, my own Tariqah also takes from the secrets of the Shadhili-darqawi path too,
that being (Tariqah Al-Qadiri-Budshishiyyah of Sidi Hamza)
From His beautiful and excellent Names is Ya Latif -O Gentle and Al-Latif: the meaning is the
Ever-Discreetly Gentle, most affectionate, the knower of all subtleties, The Subtle One, The
Gracious, The One who is kind to His slaves and endows upon them, Most affectionate or knower of
innermost secrets. He is the most delicate, fine, gentle, beautiful one. He is the one who knows
the finest details of beauty. The finest of His beauties are hidden in the secrets of the beauties of
the soul, wisdom, and divine light.
The Subtle. He who knows the minute‘s subtleties of all things. He imperceptibly fashions the
greatest refinements, and gently and inconspicuously extends all kinds of benefits to His servants.
The Refined and Benevolent, The One who is kind, Most Affectionate Or Knower Of Innermost
Secrets.
The One who is most subtle and gracious. The One whose nature is gentle, affectionate, courteous
and refined. The One who is kind, gracious, and understanding, with regard for the subtle details of
individual circumstances. The One whose actions are so fine and subtle that they may be
imperceptible, beyond our comprehension. The One whose delicate perception reveals the
subtleties of all things.
From the root l-t-f which has the following classical Arabic connotations:
to be thin, delicate, refined, elegant, graceful
to be gentle, gracious, courteous, kindly
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to be subtle, to know the obscurities of all affairs
to treat with regard for circumstances
to be most soothing and refined in manner
to treat with kindness, goodness, gentleness, benevolence, affection
Subtle/Gentle: (1) so slight as to be difficult to detect or analyze, (2) operating in a hidden way
[American Heritage Dictionary, 3rd Edition]. Latif: in the Arabic language: (1) the One who gives us
our wants in a subtle way, (2) the One who does not wrong his servants even a little bit, (3) the
One who shows grace to His creation by giving them their needs with gentleness and subtlety, (4)
the One who knows the hidden delicacies of affairs [Fayruzabadi, The Encompassing Dictionary].
Whoever reads this Name Ya Latif daily; Allah will grant abundance in his rizq (sustenance) and
cause all his tasks to be accomplished without difficulties.
It is the noble attribute of Allah that saves one from poverty, misery, sickness, loneliness or any
adversity, for Allah will surely grant him deliverance – Insha-Allah. (For the one that has the ‗Ijaza-
permission to recite Ya Latif which is part of our daily Wird in our Tariqah too).
The hint is that the word Latif reminds you of lutf and basically ‗lutf in food‘ like the pleasure in
eating. So rizq is easy to remember and others (poverty, misery & sickness) are non-lutf stuff.
He Allah is the One who is so discreet in His actions that He discerns the hidden and secret, and
what the hearts are filled with. He also perceives what is in the lands, of enclosed grains and
seeds. He is Ever-Gentle with His devoted slaves and makes things easy for them and keeps them
away from difficulties. He makes the path to His Pleasure and Generosity easy for them.
He protects them from every and means that may lead to His anger. This is through means that
they may perceive as well as means that they do not perceive. He Allah also decrees matters for
them that they dislike in order for them to be granted what they love.
He is Gentle with them with respect to their own souls as He guides them to His beautiful ways and
His noble creations. He is Gentle with them with respect to matters that are external to them with
every goodness and righteousness.
The name Al-Latif is close in its meaning to Al-Khabeer (the Well-Acquainted with all things), Al-
Raùf (the Clement) and Al-Kareem (the Generous).
Ya Latifu: O Subtle One! If a poor and lonely person invokes this glorious Name 129 times after
performing a prayer of two cycles, all his wishes will be fulfilled.
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Whoever reads this name 133 times daily, Allah will grant abundance in his Rizq. Anyone involved
in any adversity at all should make wudhu in the proper manner and offer 2 rakaat salat then
bearing in mind the objective (like deliverance from adversity) say this Ism 129 times: Allah will
surely grant him deliverance Insha Allah. ―Ya Latif” 129 times in the morning and evening.
Increase the number to 133 in times of difficulty.
Habib Kadhim said it encompasses all the names of Allah which express His beauty. By reading this
name morning and evening one will be constantly in the realm of Allah‘s care and gentleness. The
meaning of ―lutf‖ is Allah bringing benefit and deflecting harm from an individual in a manner that
that individual is unaware of).
To be open the sirr-secrets of the noble name Ya-Latif one needs to have ‗Ijaza-permission to
recite Ya Latif which is part of Tariqah, thus the only way to really benefit 100% is to join tariqah.
Also From the ‗Book of the Healing of the Sickness and Pains’ by Shaykh Muhammad ibn Ja'far
al-Kittani al-Hasani there is a section about the ‗Practical guide of asking Forgiveness of Wrong
Actions’, 34 are mentioned and also another extra 10 addition, are reported to release
th
someone from the Fire; The 10 practice Is said to recite " Ya Latif " 16,641 times. (Again I
stress one needs 'ijaza and best practise is to join the tariqah)
Numerical value-Abjad and Al-Latif –The Subtle
The best and effective way that the 99 names are used is through their hidden spiritual numerical
value called Abjad. Just as in chemistry were you have ‗Periodic Table of Elements‘ (elements are
placed in order of increasing atomic numbers were each element is represented by a 2 letters and
numbers).
The science of Islamic numerology is called (ìlm al-jafr or ìlm al-huroof) its based on Abjad (the
numerical value of the letters. Abjad -is assigning each of the Arabic alphabet with numerical
values. (The word abjad is an acronym derived from the first four consonantal shapes in the
Arabic alphabet (Alif, Baa, Jeem, Daal –Abjad; see below for full abjad diagram)
It is reported that Prophet (peace be upon him) encouraged people to teach and learn about this
concept. He (peace be upon him) also said that Abjad is written in Lauh-Mahfooz. Preserved Tablet.
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Example of Abjad from Alah’s Name Al-Latif –The Subtle 129 times
The basic Wird of Shadhiliyyah path. The Dhikr of Ya Latif is recited 129 times in the morning, but
why 129 times because in Its numerical value when the word is broken down by each letter-
huruf equals= 129 times; Lam-Ta-Yaa-Fa ; Lam=30 Ta=9 Ya=10 fa=80 totals to = 129
129 is numerical value of Allah‘s name Al-Latif, This is The same method, that Abjad is used for
bismillah-hir-rahman-nir-rahim which totals or equals=786 and the name Muhammad (saw) which
totals to or equals=92 in Abjad and Allah equals=66.
How is Al-Latif - The Subtle used in a Wird:
To Invoke or use the Name Al-Latif, in a repeating manner, over and over as a Wird-daily;
Firstly the prefix or ‗article- Al-The’ is taken off and replaced with ‘Ya–Oh’ And also add, the
suffix "u" to the end of the word. So Al-Latif is invoked as Ya-Latifu.
The way it affects the reciter may vary as that is based on the reciters current Hal-state which is
also linked to their Mijaz-temperament-an individual's personality or behavioural pattern, the
attributes of the Mizaj are based on The four elements or in arabic akhlaat: (bad)-air, (khak)-
earth, (nar)-fire and (‘ma)-water. As the human body is filled with the four elements, which are
in balance when a person is healthy. All diseases and disabilities resulted from an excess or deficit
of one of these four elements, physically or spiritually.
( Air, associated with the liver , which is the hot and moist element.
Fire, associated with the spleen, which is the hot and dry element.
Earth, associated with the gall bladder, which is the cold and dry element.
Water, associated with the lungs and brain, which is the cold and moist element
Earth and Water:- Heavy elements are strong, negative, passive, and female.
Fire and Air:- Light elements are weak, positive, active, heavenly, and male.)
Each of the 99 names also corresponds, to one of the four elements (air, water, earth and Fire)
Ya-Latifu corresponds to the element of ‘Fire’ of the four elements. (see below for full 99 Names
Of Allah with Abjad Value and corresponding Four elements chart)
What this means is some people would only have to recite the name over a short period of time
and they will be quickly effected by the name, from its spiritual energy or Anwar-lights and it
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would affect their heart and faculties to Dhawq-taste or drink from its Asrar-secrets. Thus there
Fath-Opening would start to happened but for others with would take more time.
And each of the 99 Names or attributes resonate its own unique spiritual energy or signature that,
affects the reader they resonate or vibrate through the brain and at Harvard, Yale Researchers
found people who meditate grow bigger brains than those who don't.
Particular divine names such as ―Ya Hayy,‖ ―Ya Jabbar,‖ and so forth, like the Allah-Supreme
Name, require permission to recited, except in limited numbers of short duration. This is because
each divine name carries a particular power, and the heart and mind of the disciple may not be
prepared to handle an overload of this power, just as an electrical appliance is designed to handle
only a certain type of current.
Also at a higher level, or advance stage, the seeker under the authority of a guide, reads the name
many hundreds or thousands of times, then calls on the corresponding Muwakkil-guarding Angel
that protects Ya-Latifu secrets, as each of the Names is locked or guarded by a Muwakkil-guarding
Angel- there are also Jinn Muwakkils too. But are not concerned about them, here.
The more one reads with ‘idhn-permission a given Name of Allah, like Ya-Latifu, and if the seeker
constantly prays and repeats that name of Allah, the closer that angel will come to you. This angel
will gradually help and assist you in fulfilling you wishes and hopes. You will suddenly feel a help
and assistance coming from the unseen for all your matters. And thus that holy name of Allah
becomes your Ismul-' A'zam to some degree.
Scientific proof supporting the effect dhikr has on the human brain- as a Wird.
What is the brain itself? All the activity of the brain is nothing but bio-electrical activity in several
distinct parts of it, amongst various sets of neurons (cellular groups) where each are assigned a
specific duty, functioning as a whole. Each and every day 14 million neurons that make up the
brain, are in constant interaction with 16 billion neighbouring neurons. All our activities and our
understanding, that is all the functioning of the brain is the result of countless bio-electrical flows,
are brought to existence in these sets of neurons occurring as a result of these interactions.
When a Dhikr-remembrance is done as Wird-daily practice you continuously repeat a given name
of Allah, a specific number of times and therefore reflecting a meaning that belongs to Allah During
the repetition of that Name of Allah, certain regions of the brain are engaged and become active.
There occurs a bio-electrical-(activity of the brain) flow in those neural groups of the brain. After
that task is performed repeatedly (as you repeat on the same name or a group of names as in the
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Wird example of Ya-Latifu 100, 1,000 times) the neural activity increases, and so does the
bioelectrical energy.
In turn, this overflows and new sets of neurons are put to work and so, some other regions of the
brain become active. Therefore the brain begins to expand. The brain starts to bring out new
meanings, perspectives and commentaries which it had not previously used before the practice of
dhikr. It is opening to receive the Truth. So just think what the effect that dhikr has on the heart to
receive the Truth! – (this is a scientific fact proven in Scientific American', December 1993,
laboratory findings which described the practicing of dhikr-remembrance, namely the repetitions
of nouns in the brain, increases neural activity)
Brain increases through meditation
Dhikr-Meditation can actually increase the size of the brain. Specifically, it thickens the cerebral
cortex in areas important for attention and concentration. In other words, the structure of an adult
brain can change in response to repeated practice results of experiments showing that meditation
can increase brain size, People who meditate grow bigger brains than those who don't-Researchers
at Harvard, Yale.
Some studies of meditation have linked the practice to increased activity in the left prefrontal
cortex, which is associated with concentration, planning, meta-cognition (thinking about thinking),
and positive affect (good feelings). There are similar studies linking depression and anxiety with
decreased activity in the same region, and/or with dominant activity in the right prefrontal cortex.
Meditation increases activity in the left prefrontal cortex, and the changes are stable over time
even if you stop meditating for a while, the effect lingers. The neural systems important for
concentration are given a big rest and a chance to rejuvenate. Kind of like letting the battery
recharge. When you come out of meditation, these systems are fully primed and ready to go; your
ability to focus will be at its peak.
So each of the 99 names when read in repetition-Wird in Mediation- that is having presence of
heart-Hudur Qalb, affects the brain by increase its size, which increases our ‗Aql- intellect. It‘s
through the secrets of the numerical value of the huruf-letters (and the amount the name is
repeated) which the angels are carrying, that makeup each of the divine Names of Allah. And Those
Names open and up lock the angelic power they possess that releases power, grace and virtues of
that Name into the consciousness, soul and heart and even the surrendering area are given
protection from troubles and afflictions for the reader.
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At the advance level the reader (under the guide of a real Sufi shaykh) becomes deeply engulfed in
the name, that it echoes deep within him that be becomes that divine name, Thus the one who for
example reads Ya-Latifu becomes ‘Abdal-Latif, that his heart opens and he sees with Basira-
inner eye of the Heart. He gains the power of firasa- insight and sees with the Nur-Light of God
and has became the manifestation of the divine name/s of Allah, when the reality of this name is
manifested in such a person, he is able to see or read the reality of all things.
Hence, the Prophetic saying, ‗Safeguard yourselves or beware from the mu‘min-believer's firasa-
insight, for he sees with the Nur-light of Allah’. Also there is a verse in the Quran that says
‗Therein lie portents for those who read the signs’ (al-mutawassimin) (Quran 15: 75) meaning;
those who possess vision-(al-mutafarrisin), For Allah has servants who know (the truth about
people) through ‗reading the signs‘ (tawassum). He sees not only with physical eyes, but also with
eyes that are empowered by his inner vision, and both are in unity.
firasa is a Nur-light which Allah, deposits in the heart of His servant. By this light, his servant
distinguishes between truth and falsehood and between right and wrong. Firasa is linked to 3, the
eye, ear and heart and one‘s firasa is dependent on the strength of Iman-faith, and there are two
factors in firasa, one is the quality of one‘s mind-thoughts, the sharpness of the heart and the
intelligence. The quality and sharpened of the hear are only through a lot of dhikr and meditation
of the 99 divine names of Allah. (Firasa, means in a general sense; penetrating insight, inner
vision, intuitive knowledge, discernment, visual acumen, perception and insight)
He fulfils a tradition that says ‗..My servant draws not near to Me with anything more loved by Me
than the religious duties I have enjoined upon him, and My servant continues to draw near to Me
with supererogatory-(nafil) works so that I shall love him. When I love him I am his hearing with
which he hears, his seeing with which he sees, his hand with which he strikes and his foot with
which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask
Me for refuge, I would surely grant him it...‘
The above tradition mentions love What needs to be mentioned is that the supererogatory-(nafil)
needs to be done with Muhabb-Love for when you give or do Dhikr of Allah with Muhabb-love, Allah
returns with more Muhabb-love. It is pointless doing dhikr for the sake of doing Dhikr. No, one
needs to be doing Dhikr for Allahs Rida-Pleasure only not worldly gains or a reason for that is not
real love not but a conditional love which is impure.
The Spiritual Hajj to the Heart is Love and Knowing Allah through Love
And this Love is a spiritual journey of the Heart a Spiritual Hajj in Hadith Qudsi Allah says, ‗Neither
My heaven nor My earth can contain Me, but the heart of My believing slave can contain Me.‘ And
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also 'Neither My Heavens nor My Earth can hold Me, but the heart of my servant, is a house for me'
and also another tradition ‗The Heart of a Believer is the House of God -" Ka’bah".
From the Quran '...and sanctify My house for those who compass It round, or stand up, or bow, or
prostrate themselves-(therein In prayer). - Qur‘an Al-Hajj: 26. The Ka‘bah has 4 corners as does
the Heart has 4 valves or Chambers in Human Science, 2 atria and 2 ventricles, 4 Elements earth,
air, water, fire 4 Enemies Nafs, Hawa, Dunya, Shaytan. And there are 4 stations of the heart or 4
Spiritual Hearts- 1. Breast-Sadr 2. Heart proper-Qalb 3. Inner heart-Fu’ad- Vision is attached
to this station of the heart. and 4. Intellect-Lubb. So the heart has 4 spiritual levels from which
it sees and understand (The 4 stations of the heart are associated with one of the four spiritual
stages of the Sufi path, and are summarized in the table- see link below The Fu'ad-Inner Heart -
is associated with the vision-ru’yah of reality. Whereas the heart-Qalb has mere knowledge of
reality, the inner heart actually sees reality. This 'seeing Heart' is called Basirah-'Eye of the
Heart' and This is how the Saints of Allah-Wail sees, there can look with the Firasa-Inner sight or
looking with the Nur of Allah.
'The heart (Fu'ad) has not denied what it has seen'-Quran. As the eye of the heart, an organ of
vision, the spiritual station of Fu'ad is above all that of excellence-Ihsan. This station is described
in the Hadith of Jibril as follows : "Ihsan, is to adore God as if you see Him, for if you do not see
Him, He sees you." So understand the inner heart-fu’ad is the seat of seeing-ru’yah, it is only
the inner heart which sees whereas the heart -Qalb know there is a big difference in Knowing and
seeing-[ Further reading text 'A Sufi Work on the Stations of the Heart 'by Al-Hakim Al-
Tirmidhi' and a summary of that text is 'The Secret of Four Spiritual Hearts’ -see Matrix table
end of text) And another tradition says 'He who knows himself, knows his Lord' and another
tradition ' To My secret of sincere worship there is a secret. I have entrusted that secret to the
hearts of those of My slaves whom I love'.
Additionally there is the Hajj or pilgrimage, in a tradition it says: ‗Whoever dies without the
intention to go on the Hajj-Pilgrimage, may die on a different faith than that of surrender to
Allah‘. One must strive to perform pilgrimage to the House of Allah once in a lifetime. However,
the real pilgrimage is to travel to one‘s heart because it is the Real House-Ka‘bah of Allah.
As for those struggle to find Allah in a tradition it says, 'I am with those whose hearts are broken for
my sake.' The heart of a man receives shocks in many ways, e.g. anxieties, troubles, accidents,
casualties and so the heart is broken. Why does it need to be broken, living with the 4 Enemies
Nafs, Hawa, Dunya, Shaytan, makes us delude and we get deceived and so they are reminders of
of these delusion that we not going to live forever in this that this world is forever, as our aim and
target is Allah‘s mercy and bounty. When Allah breaks the heart of any of His servants He desires
to lift them to greater heights.
12
These shocks, anxieties and sorrows which come to men are forced exertions in deen-(faith) by
which the servants progress in leaps and bounds to higher degrees and this is not possible in normal
circumstances The divine light penetrates into the broken hearts, so do not be afraid of occasions
of sorrow and shocks. If you truly and firmly believe in Allah then this broken heart, these rising
sighs and these tears will take you to greater heights of spiritual achievement, For When Allah
Loves you we will test you so learn the science of Sabr and be beauty with it by having ‗Adaab with
your problems with duas and not complaining about it expect to the one that gave them to you,
Allah complain to him through duas of Love to save you from the deluge of problems.
The secrets of Allah's Mercy in forgiving sins though Hardship/Tribulations
"Certainly, We shall test you with fear, hunger, loss of wealth, lives and fruits; but give glad tidings
to the patient - those who, when afflicted with calamity say, "Truly to Allah we belong, and truly to
Him shall we return." it is those who will be awarded blessings and mercy from their Lord; and it is
those who are the guided ones." [2:155-157] And '..And be patient in hardship for, verily, God is
with those who are patient in hardship'- Quran Al-Anfal 8:46
It is only through affliction that ranks are distinguished and their stations determined and everyone
is in Levels or Ranks, and it is by those levels or ranks of understanding do we react to the hardship
that befalls us. Trial that servants have no hand in them and Trial that the servants have hands in
them. We have tried them with both prosperity and adversity: in order that they might turn (to Us).
7:168
Holy saying or Tradition of Allah-Hadith Qudsi, ‗Oh Son of Adam if you are patient and sacrificed for
Allah's reward when you receive the first shock of an affliction I wouldn't accept less than Paradise
for you as a reward for you'.
Reward of Sins and Sign of Allah's Love: a tradition say ‗Hardships continue to befall a believing
man and woman in their body, family, and property, until they meet Allah burdened with no sins.'
and another Tradition "When Allah wills good for a servant of His, He speeds up his punishment in
this life; and when He wills retribution for a servant of His, He holds his sins for Him to judge him
by them on the Day of Resurrection'.
This is how the 99 names could be understood from the resonating spiritual energy that each of the
99 Names releases into reader, when any of the Divines Names is repeated on a daily bases. Rijal-
Allah-‘The men of Allah’ or the Saints have reached these highest, they are the real ‘Abdallah-
Slaves of Allah and they are dressed in these names, and they drink from there secrets.
13
Also Every person has a personal Ismul-'A'zam too.
Every person has an Ismul-'A'zam, either based on his/her name or circumstances. The great Sufis
and friends of Allah have given us very simple and logical methods to work out our Ismul-'A'zam.
Every name has a quantity, according to the concept of Har’uf-Abjad. It is reported that Prophet
(peace be upon him) encouraged people to teach and learn about this concept. He (peace be upon
him) also said that Abjad is written in Lawuh-Mahfooz- Preserved Tablet.
Remember, every name of Allah has a Muwakkil-angel, who constantly prays and repeats that
name of Allah. And the more you read your Ismul-'A'zam, the closer this angel will come to you.
This angel will gradually help and assist you in fulfilling you wishes and hopes. You will suddenly
feel a help and assistance coming from the unseen for all your matters
Some Sufis have also mentioned that if one with honest and humble intentions punctually reads
Ismul-'A'zam, then one day you will be able to see and witness that angel. This is power of Ismul-
'A'zam. May Allah give us the opportunity to worship and remember Him all the time and that we
all follow the path of His beloved Prophet (peace be upon him). Lets us pray that we all live as
Muslims and take our last in breath as Mu‘mins.
Shaykh Fakhruddin Khwarizmi states that when Allah prescribes an Ism to someone based on his/her
circumstances then that is their Ismul-'A'zam. It‘s based on the value of your name or
circumstances from ‘ilm Abjad, as mention above already.
―Naseema: this name‘s quantity according to Abjad is 165. So now it is necessary to search for
Allah‘s name, which also has 165 numbers according to Abjad. If one name of Allah cannot be found
with 165, then two names should be added and the process should continue until a name or several
names make up 165. So in this case, Muhaymin, which is 145 and Wudud, which is 20, make up 165.
So the Ismul-'A'zam of Naseema is Ya Muhaymin Ya Wudood Ya Allah. It must be noted that The Sufi
masters have advised us to associate the Dhati name ―Allah‖ in the end. If the name Allah is
automatically part of your Ismul-'A'zam then you do not have to add it in the end. Furthermore,
while reading your Ismul-'A'zam, you must put a YA in front of all the names of Allah. So it should
be Ya Muhaymin, Ya Wadud, Ya Allah. And since the amount is 165, then the reader must read it
330 times daily by doubling it‖.
Remember, every name of Allah has a Muwakkil (angel), who constantly prays and repeats that
name of Allah. And the more you read your Ismul-'A'zam, the closer this angel will come to you.
This angel will gradually help and assist you in fulfilling you wishes and hopes. You will suddenly
feel a help and assistance coming from the unseen for all your matters.
14
Scientific lessons about Dhikr and spiritual stagnation slow death of the heart.
What about those who are not performing a Wird or Dhikr on a daily basis or have just fallen
behind due to lack of guidance or whatever reason. When we fall into spiritual stagnation-(stillness
no motion or lack of spiritual movement) we need spiritual development to nourish this lack of
flow, allowing movement from this stagnation. Spiritual stagnation causes many problems, from
anxiety, depression and other such sicknesses, just like bacteria quickly grows in stagnant water so
too do diseases grow in our bodies, hearts and souls without Dhikr-(there is a tradition that goes, if
the heart is pure so too is the body pure, but if the heart is impure so too is the whole body
impure, and dhikr to the soul is like water to fish, without water the fish dies and without
dhikr the heart soon dies spiritually ) and know the human body is made up of 70% water too,
and every life-giving and healing-Shifa process that happens inside the body happens with water.
Scientifically positive words, prayers & thoughts over water affects our molecular structure.
Dr. Masaru Emoto Japanese scientist proves with factual evidences the ability of water to absorb,
hold, and even retransmit human feelings and emotions. Using high-speed photography, he found
that crystals formed in frozen water reveal changes when specific, concentrated thoughts are
directed toward it. Music, visual images, words written on paper, and photographs also have an
impact on the crystal structure. Emoto theorizes that since water has the ability to receive a wide
range of frequencies, it can also reflect the universe in this manner. He found that water from
clear springs and water exposed to loving words shows brilliant, complex, and colourful snowflake
patterns, while polluted water and water exposed to negative thoughts forms incomplete,
asymmetrical patterns with dull colours. People are 70% water, and the Earth is 70 percent water,
we can heal our planet and ourselves by consciously expressing love and goodwill.
So looking from a sufic perspective through human vibration energy-Hadra, ideas or positive
thoughts-Khayal,(70,000 thoughts a day, more mentioned below) repetition of words-Dhikr, and
music-Qa‘said, visual images-Muraqah, words written on paper-Wird Quran or Wazeefa and through
photographs- Tasawwur-e-Shaykh pictures of the shaykh, our molecular structure changes to
angelic colourful snowflake patterns so we can heal ourselves consciously with Dhikr. It says When
Surah Yasin is read over water 1000 illness are cured and that water is called barakah or Healing-
Shifa water, (so now we have a scientist that has proved this, so those that have an issue why we
pray or do Dhikr or Khatm over food) Now think about the Fiqh of water and the 7 types of water
used in wudu and look the barakah of doing wudu, it washes away sins that we commit. And so the
quality of our spiritual life is directly connected to the quality of our water.
15
Now think about the impact of reciting the 99 divine names of Allah or Dhikr, and how it will alter
your molecular structure from sickness to healing and from healing transform to angelic lights
flowing through your soul, his will increase ones well being and spiritual aura-Nasma or some call it
our etheric energy.
There are 7 types of colour to the Aura which are linked to 7 Levels Nafs/Souls -(Latifahs) each
also has one of 99 divine names Attributed to it to open its doors, [ The Seven subtle Latifah are;
1.As-sadr –Breast- 2. Al-Qalb – The heart 3. Ar-Ruh -The Spirit 4. As-sirr Inner or Spiritual heart.
5.As-sara'ir – The Consciences 6.Al-Akhfa –The Hidden 7. Al-Khafa – Secrecy. And Levels of Seven
Nafs are; 1. An-Nafs al-Ammara-Inciting to evil self, 2. Nafs al Lawwamah-Reproachful self, 3. Nafs
al Mulhimah-Inspired Self, 4. Nafs al Mutmainnah-Tranquil Self, 5. Nafs ar Radiyyah-Content Self, 6.
Nafs al Mardiyyah-Pleasing Self, 7. Nafs al-Kamila-The Perfect Self- See Table matrix ] (the colour
of the Aura are mentioned in many traditions too, and spiritual practices such the Reiki- Reiki is a
Japanese technique for stress reduction, Rei-; means-"God's Wisdom and Ki; means which is "life
force energy", its holistic complementary healing through "laying on hands". The aura is the
electromagnetic field that surrounds the human body (Human Energy Field-HEF) and every
organism and object in the Universe. The Human Energy Field as a collection of electro - magnetic
energies of varying densities that permeate through and emit or exit from the physical body of a
living person. These particles of energy are suspended around the healthy human body in an oval
shaped field. This "auric egg" emits out from the body approximately 2-3 feet [1 metre on average]
on all sides. It extends above the head and below the feet into the ground.)
But negative thoughts, notions, emotions, movements also affect our molecular structure, this
happens be taught out by or nafs or shaytan as there are only 3 doors shaytan robs through 1. Hawa
/Passions - appetite, 2. Ghafalah/forgetfulness and 3. ghadab/ Anger as for Anger. The Prophet
(peace and blessings be upon him) said, ―Satan runs through the blood veins of son of Adam, but
when he remembers Allah,-dhikr Satan retreats!‖ There is no protection against Shaytan than
constancy in dhikr . That is why Allah says, (Those who fear (Allah), when a passing notion from the
Devil troubles them, they remember, and they (immediately) see (clearly between right and
wrong)) (Al-A`raf 7:201).
It is important whenever such negative thoughts or Anger or suggestions from the shaytan
overwhelm our minds, we fight them through dhikr of the 99 divine names and seeking refuge in
Allah. Here is a protective Dua that can be also used on a regular basis as well when such evil
suggestions afflict us: Bismillaahi alladhee Laa yahdurr maìsmihi shay’un fi al-ardi walaa fi
as-samaa’i wa huwa as-sameeù al-àleem. (In the name of Allah; with His name, nothing
whatsoever on earth or heaven can inflict any harm; He is the All-Hearing, the All-Knowing.)
16
So stagnation in Dhikr or lack of Dhikr causes spiritual death of the heart and which effect our
molecular structure or infected with diseases causing physical and spiritual sicknesses, and only
with Dhikr it causes movement and spiritual growth. To get out of this spiritual stagnation one
needs quality Ibadah- worship for the soul and body which gives movement and nourishment and
positive thoughts- Khawatir and duas also changes ones energy levels too.
Every day 70,000 Khawatir (thoughts) pass through the heart
Every day 70,000 Khawatir (thoughts) pass through the heart and none of them can escape it and
the whole combination of these thoughts is divided up into four categories, referring to the veiled
hearts: How many of these thoughts we grasp depends upon our spiritual awareness. The four
categories are either Satanic thoughts (Shaytani), Tarnished Soul thoughts (Nafsani) Angelic
thoughts (Maliki) Lordly thoughts (Rabbani)The Saints say that human beings breaths 24,000
times in 24 hours. That is 12,000 we inhale and 12,000 we exhale ( and with every inhalation
there are 10 angels accompanying that breath, and 10 with every exhalation) and our 70,000
thoughts are carried on these breaths.
As our breath leaves our body it makes a signature, a pattern, a colour which is a language, this is
the language of our thoughts-Khawatir, they are flying in the air and this language can be read
by Saints and this is how the saints reads a person‘s heart as all your thoughts leave you mind and
travel through your breath, which turns into a colour, either a negative-darkness or positive-Nur
colour that carries your message (one needs to simple think in front of a saint-Wali and they can
read it from your breath thus, one suddenly get a understanding or sense of the tradition as
mentioned earlier ‘safeguard yourselves or beware from the mu’min-believer's firasa- insight’
so they are read our deeds, Just to mention a little more about firasa- It is well known that Abu
Bakr As-Siddiq is considered to be the one with the greatest firasa in the ummah and Umar was the
second. The incidents that prove Umar’s firasah are numerous, familiar and well-known. He never
said with regards to anything, “I think this is so,” but it was what he thought. The fact that the
Quran approved of his opinion sin many incidents is sufficient evidence of his sharp firasah. One of
which was his opinion regarding the redemption of the captives from the Battle of Badr.
Once a man named Sawad Bin Qarib passed by and Umar dind’t know him. Umar said, “This is
either a soothsayer or he was so in the days of jahiliyyah.” Upon sitting before Umar, Sawad said,
“O commander of the faithful! You never received any of your guests the way you did me.” Umar
said, “What we used to do in the days of jahiliyyah is worse than this. But tell me about what I
have asked you.” Sawad said, “You were true, O commander of the faithful! I was a soothsayer in
the days of jahiliyyah, then he told him the story.”
17
The sahabah, in general, had the most accurate and sharpest firasah. The true firasah is obtained
from life and from the light Allah grants to whom He wishes from amongst His true servants. The
heart receives life and light and then its firasah will almost never be wrong. Allah says, “Is he who
was dead and We gave him life and set for him a light whereby he can walk amongst men, like him
who is in the darkness from which he can never come out?” [6:122].
So While alive on earth the Saints can read our all deeds on our faces, so we can’t hide them and
from the Grave or unseen world our all our deeds are shown to the Prophet (saw) our relatives
ancestors, fathers and mothers. From many traditions it is known that, 'The works of the living
are clear to the dead. Whenever they see a good deed they rejoice and are pleased; but if they see
evil they say: O Allah, return its equivalent in good.' and the tradition 'Your deeds are shown to
your relatives and ancestors among the dead. If they consist in good they are happy with it, if
otherwise, they say: O Allah! Don't let them die before you guide them as you have guided us.' and
the tradition "Do not shame your dead with your evil deeds for your deeds are shown to your
relatives among the dwellers of the graves." and the tradition 'One's deeds are shown to Allah on
Monday and Thursday, and they are shown to Prophets as well as fathers and mothers on
Fridays, at which time they rejoice for the good deeds, and the latter increase the brightness and
light of their faces. Therefore be wary of Allah and do not harm your dead.').
Its the same when perform Dhikr, Nur leaves your mouth and travels to Heaven in the form green
birds, and same is true with words of truth-Haqq and thoughts and the opposite is true with
darkness, such as lying and too much bad language, the actions of too much bad language transform
into a Dog, and that person will turn into a dog and will be barking like a dog as he/she barked on
earth with foul language this is known in hadith. Also the Nur of good actions will turn into Angels
which smell like perfume and be a companion for the person in his grave, while a person with bad
actions will have his actions turned into a dark, ugly form that will smell worst then a dead donkey
and haunt him in his grave.
So our actions and thoughts taken on form, these forms are be seen on people‘s faces like Nur or
darkness, and people of bad actions will take the shapes on bad forms spiritual and physically ones
like animals, as this is what they have done to their souls corrupted them, into hideous shapes,
only saintly people can see the real form of peoples souls. Think, then, whether our acts are like
dead trees that have to be cut and thrown into fire or like living things that must be put into
eternal area of heaven.
So thorough Dhikr-remember of Allah we can reach ‘higher then angels or became worst then
dogs’, through each of our breaths and thoughts. We need to control these otherwise we are in
danger of, Shaytan running through our blood if our thoughts get out of control-(evil or anger)
18
or we can have the Nur of Angels running through our blood until our hearts are like Angels-
(Through Dhikr of Allahs Names). There are many traditions about the high stations-maqams of
the saints, one traditions says ‗There are 300 friends of Allah in the creation whose hearts are like
that of Prophet Adam ‗alaihis salam. There are 40 whose hearts are similar to the heart of Musa
‗alaihis salam and 7 whose hearts are similar to the heart of Ibrahim ‗alaihis salam. There are 5
whose hearts are like that of Jibra‘il and 3 whose hearts are like that of Mika‘il and one whose
heart is like the heart of Israfil. When he (whose heart is like Israfil) dies, then one of the three
whose heart is like Mika‘il replaces him and one of the five (whose hearts are like Jibra‘il) replaces
him.‘
This is why we need to be mindful of breathing and thoughts through Dhikr, the 1st of the 12
Principles of the Naqshbandi Way is "Conscious Breathing" or Awareness in the Breath, Awareness
in the Moment, Thus the Sufi is called ‘Ibn Waqtihi-Son of the moment’, and the aim is in every
breath inhaled and exhaled must be done with awareness and presence of mind and so that the
mind does not stray into forgetfulness. "Shah Naqshband said, "This Order is built on breath. So it
is a must for everyone to safeguard his breath in the time of his inhalation and exhalation." Dhikr is
flowing in the body of every single living creatures by the necessity of their breath -- even without
will -- as a sign of obedience, which is part of their creation. Through their breathing, the sound of
the letter "Ha" of the Divine Name Allah is made with every exhalation and inhalation,.
The name 'Allah' which encompasses the ninety-nine Names and Attributes consists of four letters,
Alif, Lam, Lam and the same Hah (ALLAH). The people of Sufism say that the absolute unseen
Essence of Allah Exalted and Almighty is expressed by the last letter vowelized by the Alif, "Ha." It
represents the Absolutely Unseen "He-ness" of the Exalted God Safeguarding your breath from
heedlessness will lead you to complete Presence, and complete Presence will lead you to complete
Vision, and complete Vision will lead you to complete Manifestation of Allah's Ninety-Nine Names
and Attributes. Allah leads you to the Manifestation of His Ninety-Nine Names and Attributes and all
His other Attributes, because it is said, "Allah's Attributes are as numerous as the breaths of human
beings." and thus the Naqshbandi's say breathe in with "Allah," breathe out with "Hu."
It must be known by everyone that securing the breath from heedlessness is difficult for seekers.
Therefore they must safeguard it by seeking forgiveness (istighfar) because seeking forgiveness will
purify it and sanctify it and prepare the seeker for the Real Manifestation of Allah everywhere.
In our Shadhili Master' s Hizbul Bahr, every breath, every movement and every thought is summon
up in this Dua plea from the Hizbul Bahr:
Nas-alukal 'ismata fil harakati was-sakanati wal kalimati wal iradati wal khatarati minash-shukuki
wa-dhununi wal awhamis-satirati lil qulubi 'an mutala'atil ghuyub.
19
"We plea for Your protection in our movements and stillness, in our words, in our desires, and
passing thoughts, from doubts, and suspicions and the illusions that veil our hearts from perception
of the Unseen." - Hizbul Bahr. --End –
20
Appendix:
Two Table Matrixes – first table based on Al-Hakim Al-Tirmidhi and the second Table Matrix is
based on Shaykh 'Abd Al-Qadir Jilani about the full 7 levels of the Heart and soul.
Table Matrix - The Four Spiritual Hearts-'A Sufi Work on the Stations of the Heart'
Based on Al-Hakim Al-Tirmidhi
Note the two table Matrixes are slightly different.
If we compare the classifications of the soul, from the Two Matrix Tables, which are those
adopted by Hakim Tirmidhi, with those given by Shaykh 'Abd Al-Qadir Jilani, they are not
identical.
Actually, in the hierarchical classifications, two terms are inversed; that of the Nafs Al-
Mulhamah (the inspired soul) which, in the order given by Shaykh 'AbdAl-Qadir, finds itself at
a higher level than that of the Nafs Al-Luwwamah (admonishing-accusing soul).
That being, the ontological-(Ontology-study of the nature of being, existence or reality,

existence of God-Allah ) levels to which the two Sheikh(s) allude to are rigorously the same.
The commentaries which they have added witness to this.
21
Table Matrix- of the Levels of 7 Nafs/Souls, 7 colours and Attributes and the 7 subtle-Latifah
This Matrix table based on Shaykh Abdal-Qadir Jilani
22
The 28 Letters and their Numerical-( Abjad Value) correspondences -
99 Names Of Allah with Abjad Value and Names Of Angels to call on, as well as the
corresponding Four elements (earth, air, water, and fire) in nature.
(There are 7 earth, 7 air, 7 water, and 7 fire elements 4 x7=28 letters)
Names Of Allah Value Names Of Angels Elements
Al Malik 90 Deleted Earth
Al Qaduus 170 Deleted Air
Al Salaam 131 Deleted Water
Al Momino 132 Fire
Al Mohaimino 145
Al Azeezo 94
23
Al Jabarro 206
Al Mutakibar 262
Al Khaliko 731
Al Bariyo 213
Al Mosawaro 336
Al Ghafaaro 1281
Al Kaharo 306
Al Wahaabo 14
Al Razaako 308
Al Fataho 489
Al Haleemo 150
Al Kabido 903
‫ال‬ Al Baasi'to 72
Al Raafi'ho 351
Al Khafido 1481
Al Mohizo 118
Al Sameeho 180
Al Baseero 302
Al Hakeemo 78
Al Adl ‫ال حذل‬ 104
Al Lateefo 129
Al Khabeero 812
Al Raqeebo 312
24
Al Mujeebo 55
Al Wasiho 137
Al Hakam ‫ال ح کن‬ 28
Al Wadoodo 20
Al Mohazim ‫ال وحظن‬ 1050
Al Ghafur 1286
Al Shakur ‫ال ش کور‬ 526
Al Alio ‫ال ح لی‬ 110
Al Kabeero 232
Al Hafeezo ‫ال ح ف یظ‬ 998
Al Muqito ‫ال و ق یت‬ 550
Al Haseebo 80
Al Jaleelo 73
Al Kareemo 270
Al Majeedo 57
Al Bahiso ‫ال باعج‬ 573
Al Shaheedo ‫ال ش ھ یذ‬ 319
Al Haq 108
Al Qawiyo ‫ال قری‬ 116
Al Wakeelo ‫یل‬ ‫ال وک‬ 66
Al Mateeno ‫ال و ت ین‬ 500
Al Walio ‫ال ول ی‬ 42
Al Hameedo 26
25
Al Mosio ‫ال وح صی‬ 148
Al Mubdio 56
Al Muhid ‫ال وح یذ‬ 124
Al Mohii ‫ال وحی‬ 68
Al Momit ‫ال و یت‬ 490
Al Hayyo ‫ال حی‬ 18
Al Qayyum ‫ومال قی‬ 156
Al Wajido ‫ال واجذ‬ 14
Al Majido ‫ال واجذ‬ 48
Al Wahido ‫ال واحذ‬ 19
Al Ahad ‫االح ذ‬ 13
Al Samad ‫ال صوذ‬ 134
Al Qadar ‫ال قادر‬ 305
Al Muqadar ‫ال و ق تذر‬ 477
Al Moqadam ‫ال و قن‬ 184
Al Mo'akhir 842
Al Awal ‫االو ل‬ 37
Al Akhir ‫االخ ر‬ 108
Al Batin ‫ال بات ن‬ 62
Al Zahir ‫ال ظ ھر‬ 1106
Al Wali ‫ال وال ی‬ 47
Al Motaali ‫ال و تحال ی‬ 551
Al Barro ‫ال بر‬ 22
26
Al Tawaab ‫ال تواب‬ 409
Al Mughni ‫ال وخ نی‬ 1060
Al Monham ‫ال و نحن‬ 2000
Al Munheem ‫ال و نح ین‬ 170
Al Afu ‫ال ح فو‬ 156
Al Rauf ‫ال روف‬ 280
Maliko Mulk 212
Zul Jalal Wal Ikram ‫روال ج الل‬ 801
Al Rabbo ‫ال رب‬ 299
Al Moqsit ‫ال و ق ست‬ 22
Al Jaama ‫ال جاهح‬ 209
Al Ghani ‫ال غ نی‬ 114
Al Mohte ‫ال وحطی‬ 1100
Al Mana ‫ال وان ح‬ 129
Annsar ‫ان صار‬ 161
Al Nooro ‫ال نور‬ 1001
Al Haadi ‫ال ھادی‬ 256
Al Nafiho ‫ال ناف ح‬ 256
Al Badeeho ‫ال بذی ح‬ 201
Al Baqee ‫ال باق ی‬ 86
Al Waaris ‫ال وارث‬ 707
Al Rasheed ‫ال ر ش یذ‬ 514
Al Saboor ‫ال ص بور‬ 298
All references are in the main text
27
th
Collected by Muhammad Sajad Ali - webmaster – www.deenislam.co.uk - 10 December 2009
Allah's 99 Divine Attributes and extra Attributes taken from Quran and Hadith- Diagram ........... 6
The Meanings and Benefits of the Beautiful Ninety-Nine of Allah ........................................... 7
The Mystery Of The Supreme Being Allah ........................................................................ 9
1. Allah: The name of Allah ........................................................................................ 9
The Divine Attributes And Qualities of Allah .................................................................... 9
The Permanent Attributes Of Allah. ............................................................................. 10
99 Names of Allah ................................................................................................... 11
1. Ar-Rahman- The Most Merciful .............................................................................. 11
2. Ar-Rahim- The most Compassionate ....................................................................... 13
3. Al-Malik- The King ............................................................................................. 14
4. Al-Quddus -The Holy One .................................................................................... 15
5. - As-Salam- The Peace ........................................................................................ 16
6. Al-Mu‘min-The One with Faith .............................................................................. 17
7. Al-Muhaymin- The Protector ................................................................................ 18
8. Al-‘Aziz- The Mighty .......................................................................................... 19
9. Al-Jabbar-The all Compelling ............................................................................... 20
10. Al-Mutakabbir- The Self-Glorious ........................................................................ 20
11. Al-Khaliq-The Creator ..................................................................................... 21
12. Al-Bari‘-The Maker ......................................................................................... 22
13. Al-Musawwir- Fashioner Of Shapes ...................................................................... 23
14. Al-Ghaffar- The All-Forgiving............................................................................. 24
15. Al-Qahhar- The Subduer................................................................................... 25
16. Al-Wahhab, the Bestower ................................................................................. 26
17. Ar-Razzaq-The Provider ................................................................................... 27
18. Al-Fattah-The Opener ..................................................................................... 28
19. Al-‘Alim-The all Knowing ................................................................................. 29
20. Al-Qâbid-The Withholder, ................................................................................ 30
21. Al-Basit-The Expander ..................................................................................... 31
1
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22. Al-Khâfid-The Abaser ...................................................................................... 31
23. Ar-Rafi‘-The Raiser ......................................................................................... 32
24. Al-Mu‘iz-The Giver of Honourer ........................................................................ 33
25. Al-Muzil-The Abaser ........................................................................................ 34
26. As-Sami‘- The Hearer ...................................................................................... 35
27. Al-Basir-The Seer ........................................................................................... 36
28. Hakam-The arbitrator ..................................................................................... 36
29. Al-‘Adl- The Just ........................................................................................... 37
30. Al-Latif-The Most Subtle .................................................................................. 38
31. Al-Khabir-The Aware ....................................................................................... 38
32. Al-Halim- The most patient .............................................................................. 39
33. Al-‘Azim- The Great, Mighty .................................................................................. 40
34. Al-Ghafoor-The Forgiving ................................................................................. 41
35. Ash-Shakur-The Thankful ................................................................................. 42
36. -Al-‘Ali-The Most High ..................................................................................... 43
37. Al-Kabir-The Most great ................................................................................... 44
38. Al-Hafiz-The Preserver .................................................................................... 45
39. Al-Muqit - The Nourisher .................................................................................. 46
40. Al-Hasib – The Reckoner .................................................................................. 46
41. Al-Jalil- The Majestic ...................................................................................... 47
42. Al-Karim- The most generous ............................................................................ 47
43. Ar-Raqib- The Watchful ................................................................................... 48
44. Al-Mujib-The Fullfiller of Prayers ....................................................................... 49
45. Al-Wasi‘-The enricher ..................................................................................... 49
46. Al-Hakim-The most Wise .................................................................................. 50
47. Al-Wadud-The Most Loving ............................................................................... 51
48. Al-Majid-The All-Glorious ................................................................................. 51
49. Al-Ba‘ith-The Resurrector ................................................................................ 51
50. Ash-Shahid-The Omniscient Witness .................................................................... 52
51. Al-Haqq-The Truth ......................................................................................... 53
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52. Al-Wakil-The Guardian .................................................................................... 53
53. Al-Qawi- The Supremely Strong .......................................................................... 54
54. Al- Matîn -The Firm ........................................................................................ 55
55. Al-Walî- The Protecting Friend .......................................................................... 56
56. Al-Hamîd- The Praiseworthy ............................................................................. 57
57. Al-Muhsî- The Reckoner ................................................................................... 57
58. Al-Mubdî- The Originator .................................................................................. 58
59. Al-Muîd- The Restorer ..................................................................................... 59
60. Al-Muhyî- The Bestower of Life .......................................................................... 61
61. Al-Mumît- The Bringer of Death ......................................................................... 61
62. Al-Hayy-The Living, The Alive ........................................................................... 62
63. Al-Qayyûm- The Self-Subsisting of life ................................................................. 63
64. Al-Wajîd - The Finder, The All-Perceiving, The Wealthy ............................................ 64
65. Al-Maajîd- The Noble, The Generous, ................................................................. 64
66. Al-Wahid- The One ......................................................................................... 65
67. Al-Ahad - The One and Only .............................................................................. 66
68. As-Samad- The Eternal, The Everlasting ............................................................. 67
69. Al-Qâdir - The All-Powerful ............................................................................... 67
70. Al-Muqtadir The All-Determining, ....................................................................... 68
71. Al-Muqaddim- The Advancer ............................................................................. 70
72. Al-Mu'akhkhir- The Delayer, The Postponer .......................................................... 70
73. Al-Awwal- The First One, The Pre-Existing ............................................................... 71
74. Al-Âkhir-The Last, The End and The Ultimate ........................................................... 72
75. Az-Zâhir- The Manifest, The Apparent ................................................................. 72
76. Al-Bâtin- The Hidden, The Secret One, the Interior ................................................. 73
77. Al-Wâli- The Sole Governor, Ruler, ..................................................................... 74
78. Al-Mutâ'ali- The Supremely Exalted ..................................................................... 75
79. Al-Barr- The Kindly and Gracious Benefactor ......................................................... 75
80. At-Tawwâb- Acceptor of Repentance .................................................................. 76
81. Al-Muntaqim- The Avenger, .............................................................................. 77
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83. ar-ra'ûf- The Most Kind .................................................................................... 78
84. Mâlik-Ul-Mulk- The Master of the Kingdom ............................................................ 79
85. Dhûl-Jalal-Wal-Ikram-Lord of Majesty and Generosity .............................................. 80
86. Al-Muqsit- The Most Equitable ........................................................................... 81
87. AL-Jami' - The Gatherer, .................................................................................. 82
88. Al-Ghanî-The Self-Sufficient, ............................................................................ 82
89. Al-Mughanî- The Enricher ................................................................................. 83
90. Al-Mâni- The Preventer,................................................................................... 84
91. Ad-Dârr- The Distresser ................................................................................... 85
92. An-Nâfi- The Beneficial Benefactor ..................................................................... 86
93. An-Nûr- The Light, ......................................................................................... 87
94. Al-Hâdî- The Guide, ........................................................................................ 88
95. Al-Badî- Wonderful Originator ........................................................................... 89
96. Al-Bâqî- The Eternal, ...................................................................................... 90
97. Al-Wârith- The Inheritor .................................................................................. 91
98. Ar-Rashîd- The Rightly Guided ........................................................................... 92
99. As-Sabûr- The Patiently- Enduring ...................................................................... 93
Allah's 99 Divine Attributes and extra Attributes taken from Quran and Hadith ........................ 94
The Divine Names Related to Existence ......................................................................... 94
The Divine Names Related to Eternity ........................................................................... 94
The Divine Names Related to Uniqueness ....................................................................... 95
The Divine Names Related to Perfection ........................................................................ 95
The Divine Names Related to Life ................................................................................ 96
The Divine Names Related to Power ............................................................................. 96
The Divine Names Related to Omniscience ..................................................................... 96
The Divine Names Related to Creation .......................................................................... 97
The Divine Names Related to Lordship .......................................................................... 98
The Names of the Master of Destiny ............................................................................. 98
The Divine Names Related to Justice ............................................................................ 99
The Divine Names Related to Certainty ......................................................................... 99
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The Divine Names Related to Guidance ......................................................................... 99
The Divine Names Related to Beneficence ................................................................... 100
The Divine Names Related to Generosity ..................................................................... 100
The Divine Names Related to His Leniency ................................................................... 101
The Divine Names Related to Existence with commentary ................................................ 101
The Kitâb Al-Jalâl Wal Jamâl -On Majesty and Beauty By Muhyiddin Ibn 'Arabi ...................... 148
Translated by Rabia Terri Harris ................................................................................ 148
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The Divine Names Allah's
Collected by Muhammad 99 Ali
Sajad Divine Attributes
- webmaster and extra Attributes
– www.deenislam.co.uk - 10 taken from2009
December Quran and Hadith- Diagram
Related to Omniscience The Divine Names
Related to Destiny The Divine Names
Al-'Allâm: The All-Knowing Related to Power
Al-Khabîr: The All-Aware The Divine Names The Divine Names
Al-Muhyî: Who Gives Life, Related to Eternity Related to Perfection
Al-Muhît: The Encompassing Al-Mumît: Who Makes Die
Al-Muhsî: The Appraiser Al-Qadîr, Al-Muqtadir: The All-Powerful
Ad-Dârr: The Afflicter, As-Subbûh: glorification and tanzih Al-Qawi, : The All-Strong,
Al-Hasîb: The Reckoner An-Nâfi': The Helper Al-Qadîm: The Timelessly Eternal
As-Samî': The All-Hearing Al-Azalî: The Pre-Eternal Al-Quddûs: The All-Perfect, All-Holy Dhu'l-Quwwa: The Possessor of Strength
Al-Qâbid:The Constrictor Subbuh denies imperfection Al-Matîn: The Firm
Al-Basîr: The All-Seeing Al-Bâsit: The Expander Al-Awwal, Al-Akhir: The First & the Last
Ash-Shahîd: The Witness Al-Bâqî: The Abiding Quddus affirms perfection. Ash-Shadîd: The Severe
Al-Qabid: Withholds or Constricter As-Salâm: Perfect Peace Al-Qâhir; : The Absolute Master
Al-Hafîz: The Preserver Al-Basit: The One who expands, Ad-Dâ'im: The Everlasting
Ar-Raqîb: The Watchful Al-Abadî: The Post-Eternal At-Tâhir: The Pure Al-Qahhâ: All-Conquering
Al-Mutî, Al-Mâni: Giver, Withholder Al- Muta'âlî: The High Exalted Al-Jâlib, Al-Jallâb: The Compeller
Al-Hakîm: The All-Wise A-Muti: The Giver. As- Sarmadî: The Constant
At-Tabîb: The True Physician Al-Wârith: The Inheritor Al-'A'lâ: The Most High Al-'Azîz: The Almighty
Al-Mani': The Unapproachable Ar-Râfi': The Exalter Al-Jabbâr: The Compeller
Al-Qarîb: The Near Al-Mu'akhkhir: Postponer Ad-Dahr: Time
Al-Qayyûm: The Self-Sustaining Al-'Adhîm: The Magnificent Al-Muqît: The Maintainer
Al-Muqaddim: The Advancer Al-Kabîr: The Incomparably Great
The Divine Names Al-Mu'izz,: Honourer Al-Mutakabbir: The Supremely Great
Related to Uniqueness Al-Mudhill: Makes abased, Dishonourer Al-Jalîl: The Majestic The Divine Names
Al-Mu'izz: Gives might to anyone The Divine Names Dhû'l-Jalâl wa'l-Ikrâm: Lord of Majesty & Related to Existence
Al-Wâhid: The One Al-Khâfid, Ar-Râfi': Abaser, Exalter Related to Lordship Generosity
Al-Wahîd: The Unique Ar-Râfi': the Exalter Al-Jamîl: The Beautiful Mawjûd: The Existing
Al-Ahad: Absolute Oneness Al-Khâfid: The Abaser of the proud Al-Majîd: The Noble, The Glorious Al- Kâ'in: The One Who Is
Al-Fard: The Unequalled An-Nâsir: The Helper, Al-Karîm,: The Generous, Ath-Thâbit: One Whose Existence is Firm
Al-Witr: The Single Al-Khâdhil:The Disappointer Al-Malik; Al-Mâlik: The King, the Master Al-Haqq: The Truly Real
Mâlik al-Mulk: Master of the Kingdom Al-Akram The Most Generous
Al-Khadhil;To abstain from helping Al-Hamîd: The Praiseworthy
An-Nasir: Aider or assister Ar-Rabb: The Lord
The Divine Names As-Sayyid: The Master Al-Ghanî: The Rich Beyond Need
Al-Muzîl: The Separator Al-Wâjid: The Rich
Related to Creation As-Samad: Everlasting Sustainer of All The Divine Names
Al-Mawlâ, Al-Walî,: The Protector, Az-Zâhir: The Outward Related to Certainty
Al-Khâliq, Al-Khallâq: The Creator, Al-Wâlî : The Friend Al-Bâtin: The Inward
Master Creator Al-Mudabbir: The Manager As-Sâdiq: The Truthful
Al-Bâri': The Maker The Divine Names Al-Mu'min: The Trustworthy
Related to Generosity The Divine Names
Al-Musawwir: The Giver of Form Related to Justice Al-Muhaymin: The Safeguarder
Al-Badî': The Originator Al-Amîn: The Secure
Al-Fâtir: The Bringer-into-Being Ar-Râziq, Ar-Razzâq: The Provider The Divine Names Al-Wafî: The Faithful
Al-Fâliq:The One Who Splits and Al-Mughnî: The Enricher Related to Beneficence Al'Adl, Al-'Âdil: The Just Al-Kafîl: The Guarantor
Brings into Being Al-Wahhâb: The Ever-Giving Al-Muqsit: The Equitable Al-Wakîl: The Guardian
Adh-Dhâri': The Creator Al-Mannân: The Benefactor Ar-Rahmân, : The All-Merciful Al-Hakam: The Judge
Al-Fattâh,: The Just Decider, Al-Kâfî: The One Who Suffices
Al-Munshî': The Producer of Al-Jawâd: The Magnanimous Ar-Rahîm: Most Merciful
Existence Al-Wasi': The All-Encompassing Ar-Ra'ûf: The All-Gentle Al-Fâtih: The Opener
Al-Jâ'il: The One Who Puts in Al-Mujîb: The Quick to Respond Al-Hannân: The Tender Ad-Dayyân: The Requiter The Divine Names
Place Qâdî'l-Hajât: One who satisfies needs Ar-Rafîq; : The Kind, Ash-Shakûr; Ash-Shâkir: Ever-Thankful Related to Leniency
Al-Mubdi': The Originator Al-Mughîth, Al-Ghiyâth: Succour Ash-Shafîq: The Compassionate Al-Muntaqim: The Exactor of Revenge
Al-Mu'îd: The Restorer Al-Wadûd: The Most Loving Al- Mun'im: The Blesser Al-Ghâfir, The Forgiving,
Al-Bâ'ith: The Raiser Al-Muhsin: The Beneficient Al-Ghafûr The Ever-Forgiving,
Al-Jâmi': The Gatherer Dhû'l-Fadl: The Possesser of Bounty, The Divine Names Al-Ghaffar:The Endlessly Forgiving:
As-Sâni': The Maker The Divine Names Al-Mufaddil: The Bestower6 Related to Guidance As-Sâtir, As-Sattâr: The Veiler
Al-Muhdith: The One Who Brings Related to Life Al-Latîf: The All-Subtle Al-'Afuw: The All-Pardoning
into Temporal Existence Al-Barr; Al-Bârr: The All-Good Al-Hâdî: The Guide At-Tawwâb: The Ever-Returning
Al-Mûjid: The One Who Brings Al-Hayy: The Living Dhû't-Tawl: Possessor of Abundance Ar-Rashîd: The Correct Guide Qâbil at-Tawb: Who Accepts Repentance
into Existence Al-Hafî: The Gracious Al-Mubîn: The Clarifier Al-Halîm: The All-Forbearing
Al-Mukawwin: The One Who Al-Kâshif ad-Durr: Who Removes Harm An-Nûr: The Light As-Sabûr: The Patient
Brings into Being
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The Meanings and Benefits of the Beautiful Ninety-Nine of Allah
Origin of this list of Beautiful Names
The list of 99 Beautiful Names as described on this page is one of the most commonly available lists
of 99 Beautiful Names which have been given to us by Islamic traditions. Many of the most widely
circulated lists of the Beautiful Names are nearly identical, often differing by only one or two
Names.
The Qur'ân does not specify any particular list of Beautiful Names or any particular number of
Beautiful Names. the various lists of Beautiful Names have been given to us as tools to help us keep
the glory of Allah in constant remembrance through the use of these convenient and well-known
lists of Beautiful Names.
The Qur'ân planted the seeds for awareness of the Beautiful Names by mentioning the concept of
the Beautiful Names in the following verses:
The most beautiful names belong to Allâh: so call on Him by them Qur'ân 7:180, tr Yusuf Ali
Call upon Allâh or call upon Rahmân: by whatever name ye call upon Him (it is well): for to Him
belong the Most Beautiful Names. Qur'ân 17:110, tr Yusuf Ali
The glorious name Allâh, subhâna wa ta'âlâ, is the greatest and most beautiful of all the names.
The name Allâh encompasses all of the divine names and attributes of perfection.
The name Allâh is the Arabic proper name of the One, while other names, descriptions and titles
such as these ninety-nine beautiful names are considered to be attributes of Allâh. That is, they are
the signs by which we recognize the wonder and glory of the Almighty One.
The essence of all attributes, descriptions and names are unified in this one name, Allâh, which
denotes the ultimate perfection of love, harmony and beauty.
He is Allah the Creator the Evolver the Bestower of Forms (or colors). To Him belong the Most
Beautiful Names: Whatever is in the heavens and on earth doth declare His Praises and Glory: and
He is the exalted in Might the Wise. Qur'ân 59:24, tr Yusuf Ali
Allah! there is no god but He! To Him belong the Most Beautiful Names. Qur'ân 20:8, tr Yusuf Ali
The various lists of 99 Beautiful Names are largely based on Divine Names and Attributes which are
specifically mentioned in the Qur'ân. However, there are Names mentioned in the Qur'ân which are
missing from the traditional lists (such as al-Mawla (master), an-Nasir (protector), al-Ghalib
(victor), al-Qarib (close), ar-Rabb (lord) and al-Fatir (creator)), while there are Names in the
traditional lists that are not used in the Qur'ân as Names of Allâh (such as ar-Rashid, al-Baqi, ad-
Darr, al-Mudhill, and an-Nafi).
The lists of 99 Beautiful Names are known as mudraj, meaning inserted, interpolated or included
in, which is to say that the list of Names is not specified in the Qur'ân, or in any reliable hadith, but
rather they have been included in Islamic thought as aids to our understanding and remembrance.
Although there are several different versions of the Abu Hurayrah narration given in the hadith,
each with a slightly different list of Names, the following version transmitted by Tirmidhi is the
source of the list of Beautiful Names used in this document:
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Allah's Messenger (peace be upon him) said, "Allah Most High has ninety-nine names. He who retains
them in his memory will enter Paradise. He is Allah, other than whom there is no god, the
Compassionate, the Merciful, the King, the Holy, the Source of Peace, the Preserver of Security,
the Protector, the Mighty, the Overpowering, the Great in Majesty, the Creator, the Maker, the
Fashioner, the Forgiver, the Dominant, the Bestower, the Provider, the Decider, the Knower, the
Withholder, the Plentiful Giver, the Abaser, the Exalter, the Honorer, the Humiliator, the Hearer,
the Seer, the Judge, the Just, the Gracious, the Informed, the Clement, the Incomparably Great,
the Forgiving, the Rewarder, the Most High, the Most Great, the Preserver, the Sustainer, the
Reckoner, the Majestic, the Generous, the Watcher, the Answerer, the Liberal, the Wise, the
Loving, the Glorious, the Raiser, the Witness, the Real, the Trustee, the Strong, the Firm, the
Patron, the Praiseworthy, the All-Knowing, the Originator, the Restorer to Life, the Giver of Life,
the Giver of Death, the Living, the Eternal, the Self-sufficient, the Grand, the One, the Single, He
to Whom men repair, the Powerful, the Prevailing, the Advancer, the Delayer, the First, the Last,
the Outward, the Inward, the Governor, the Sublime, the Amply Beneficent, the Accepter of
Repentance, the Avenger, the Pardoner, the Kindly, the Ruler of the Kingdom, the Lord of Majesty
and Splendor, the Equitable, the Gatherer, the Independent, the Enricher, the Depriver, the
Harmer, the Benefactor, the Light, the Guide, the First Cause, the Enduring, the Inheritor, the
Director, the Patient."
Here is an excerpt from An Introduction to the Science of Hadeeth by Dr Suhaib Hasan that explains
some of the history of this tradition in more detail:
The following is the sahih [authentic, reliable] hadith of al- Bukhari, Muslim, al-Tirmidhi, Ibn Majah
and Ibn 'Asakir:
"Verily, Allah has Ninety-Nine Names which if a person safeguards them, he will enter the Garden."
In some narrations of this hadith found in al-Tirmidhi, Ibn Majah, al-Hakim and others, the names
are listed at the end; however, at least three different listings are given, e.g. one list being, "He is
Allah, besides whom there is no other deity, the Merciful, the Compassionate, ..., the Forbearing"
while another is "Allah, the Unique, the Absolute, ..., the One who has nothing like unto Him."
It is agreed that these latter narrations are da'if [weak, unreliable], and this is why al-Bukhari and
Muslim did not include them in their Sahihs. Al-Tirmidhi says in his Sunan,
"This (version of the) hadith is gharib [unusual, scarce]; it has been narrated from various routes on
the authority of Abu Hurairah, but we do not know of the mention of the Names in the numerous
narrations, except this one."
Ibn Taimiyyah says,
"Al-Walid (one of the narrators of the hadith) related the Names from (the saying of) one of his
Syrian teachers ... specific mention of the Names is not from the words of the Prophet (may Allah
bless him and grant him peace), by the agreement of those familiar with Hadith."
Ibn Kathir says in his Tafsir, under verse 180 of Surah al- A'raf, that these narrations are mudraj
[interpolated]. Ibn Hajar takes a similar view in his commentary on Sahih al-Bukhari.
Various scholars have given different lists of 99 Names from their study of the Qur'an and Sunnah,
including Ja'far al- Sadiq, Sufyan b. 'Uyainah, Ibn Hazm, al-Qurtubi, Ibn Hajar and Salih b.
'Uthaimin.
The exalted Creator is said to have three thousand names. (3,000)

1,000 are known only to the Angels.
1,000 only the Prophets know.
300 in the Torah,
300 hundred in the Psalms,
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300 hundred in the Gospel,

99 in the Holy Qur'an.
One name is kept secret by the Almighty Lord. This is called the Supreme Name, to signify that
one Name is unique to Him, and remains hidden within His Essence.
Our beloved Prophet has also told us about the Supreme Name in his noble sayings, the Hadith.
According to Asma', the blessed Prophet said: "The Supreme Name of Allah is in these two Verses of
the Holy Qur'an: Your God is One God [Wahld]. There is no god but He [Hit], All-Merciful [Rahmdn]
and Compassionate [Rabim]. [2:163]. Alif Lam Mim. Allah, there is no god but He [Hu], the Living
[Hayy], the Self-Subsisting [Qayyiim]. [3:1-2].
"And in: Faces shall be humbled to the Living [Hayy], the Self-Subsisting [Qayyiim.]. He who bears
evil will have failed. [20:111]."
It is also reported, on the authority of the venerable °A'isha, that the Supreme Name is Yd Rabb, Yd
Rabb (Lord, Lord!).
Out of compassion, Allah keeps certain things concealed. He conceals His intimate friends, the
saints, so that we may all respect one another. He has concealed the Night of Power in the month
of Ramadan, so that people will avoid wickedness and devote themselves to worship on every night
of this sacred month. He does not reveal which act of worship He most favours, so that all His
sacred laws shall be observed. He has hidden His Supreme Name in the Glorious Qur'an, so that His
servants should read it all. Anyone who reads the Qur'an from beginning to end will come across
this Supreme Name, but without realizing he has done so.
The great Saint °Abdu'l-Ahad al-Nuri sings in a hymn of praise:
Sufi, rest not at the Names;

Come learn Whose Names they are.
To know the Named One, that's the aim,
The only aim in studying the Names.
Allah the All-Glorious says: "If you call upon Me with these Names, I shall answer your call."
If we use the Most Beautiful Names in our prayers of supplication, our pleas are sure of divine
acceptance, for Allah — Glorious is His Majesty — says: "Call upon Me by these Names of Mine.''
None can prevail against Allah. He prevails over all things, and is Sufficient unto Himself. He
answers the prayers of those who call on Him, and He is Aware of all their inner thoughts.
Keep your words private or speak openly, He knows what your breasts contain. [67:13].
The Mystery Of The Supreme Being Allah
1. Allah: The name of Allah
Allah is Al-Ismul-' A'zam, the greatest name which contains all the divine attributes and is the sign
of the essence and cause of all existence. Allah does not resemble in any way any of His creation.
The word Allah refers to Allah's name only, nothing else can assume this name or share it.
The Divine Attributes And Qualities of Allah
The name Allah contains meanings that indicate the non-resemblance of Allah to anything else.
They are:
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7. Wujud:- Being : Allah exists.

8. Qidam:- Existence from all eternity: He is before the before. He did not become. He
always was.
9. Baqa:- Existence to all eternity : He has no end. The Last is He.
10. Wahdaniyya -Uniqueness: He is unique in Essence, Single in Quality. He has neither
opposite nor parallel. All creation is in need of Him. All creation has become by the
order of "BE" and has died by His order.
11. Mukhalafatuni-I-hawadith- Transcendence: He is the creator bearing no resemblance
to the created resembles Him.
12. Qiyam bi-nafsihi- Self-subsistence -: He has no need of space, but space needs Him.
The Permanent Attributes Of Allah.

Allah is perfection. The extent of this perfection is infinite. The greatest name of Allah, contains
eight essentials indicating His perfections.
9. Hayyan - Life: Being Alive, being Eternal, never ceasing to be.

10. ‘Ilm - Knowledge: Allah has knowledge of all things; there is nothing unknown to Him.
11. Sam’i - Hearing: Allah hears; there can be nothing that He does not hear, or of Aware.
12. Basar - Sight: Allah sees; there is nothing unseen by Him.
13. Irada - Will: Allah does whatever He wishes.
14. Qudra- Power: There is nothing for which Allah lacks capacity. He always prevails.
15. Kalam -Speech: Allah speaks, though not with a voice like ours, nor with the sound we
make.
16. Takeen- Creativity: Allah has created everything that exists, and He goes on creating. If He
wishes. He destroys. Nothing can oppose His command.
ALLAH
Any person who is suffering from a big disease which is uncureable reads this name 100 times and
prays for his good health God will grant him health.
Whoever reads this name of Allah 1000 times daily, all doubts and uncertainties will be removed
from his heart and, instead, determinations and faith will become inborn in him... Insha-Allah.
Every person has an Ism-e-Azam, either based on his/her name or circumstances. The great Sufis
and friends of Allah have given us very simple and logical methods to work out our Ism-e-Azam.
Every name has a quantity, according to the concept of Haroof-e-Abjad. It is reported that Prophet
(peace be upon him) encouraged people to teach and learn about this concept. He (peace be upon
him) also said that Abjad is written in Lauh-e-Mahfooz.
Remember, every name of Allah has a Muwakkil (angel), who constantly prays and repeats that
name of Allah. And the more you read your Ism-e-Azam, the closer this angel will come to you. This
angel will gradually help and assist you in fulfilling you wishes and hopes. You will suddenly feel a
help and assistance coming from the unseen for all your matters
Some Sufis have also mentioned that if one with honest and humble intentions punctually reads
Ism-e-Azam, then one day you will be able to see and witness that angel. This is power of Ism-e-
Azam. May Allah give us the opportunity to worship and remember Him all the time and that we all
follow the path of His beloved Prophet (peace be upon him). Lets us pray that we all live as Muslims
and take our last in breath as Mu‘mins. Ameen
Allah's Apostle said, "Allah has ninety-nine names, i.e. one-hundred minus one, and whoever knows
them will go to Paradise." Narrated Abu Huraira, Sahih Bukhari: 3.894
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Allah has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings
and acts accordingly, will enter Paradise; and Allah is Witr (one) and loves 'the Witr' (i.e., odd
numbers). Narrated Abu Huraira, Sahih Bukhari : 8.419
Allah's Apostle said, "Allah has ninety-nine Names, One-hundred less one; and he who memorized
them all by heart will enter Paradise." To count something means to know it by heart. Narrated
Abu Huraira, Sahih Bukhari : 9.489
Allah's Messenger (peace be upon him) said, "Allah Most High has ninety-nine names. He who retains
them in his memory will enter Paradise. He is Allah, other than whom there is no god, the
Compassionate, the Merciful, the King, the Holy, the Source of Peace, the Preserver of Security,
the Protector, the Mighty, the Overpowering, the Great in Majesty, the Creator, the Maker, the
Fashioner, the Forgiver, the Dominant, the Bestower, the Provider, the Decider, the Knower, the
Withholder, the Plentiful Giver, the Abaser, the Exalter, the Honourer, the Humiliator, the Hearer,
the Seer, the Judge, the Just, the Gracious, the Informed, the Clement, the Incomparably Great,
the Forgiving, the Rewarder, the Most High, the Most Great, the Preserver, the Sustainer, the
Reckoner, the Majestic, the Generous, the Watcher, the Answerer, the Liberal, the Wise, the
Loving, the Glorious, the Raiser, the Witness, the Real, the Trustee, the Strong, the Firm, the
Patron, the Praiseworthy, the All-Knowing, the Originator, the Restorer to Life, the Giver of Life,
the Giver of Death, the Living, the Eternal, the Self-sufficient, the Grand, the One, the Single, He
to Whom men repair, the Powerful, the Prevailing, the Advancer, the Delayer, the First, the Last,
the Outward, the Inward, the Governor, the Sublime, the Amply Beneficent, the Accepter of
Repentance, the Avenger, the Pardoner, the Kindly, the Ruler of the Kingdom, the Lord of Majesty
and Splendour, the Equitable, the Gatherer, the Independent, the Enricher, the Depriver, the
Harmer, the Benefactor, the Light, the Guide, the First Cause, the Enduring, the Inheritor, the
Director, the Patient." Narrated Abu Hurayrah, Tirmidhi.
99 Names of Allah
1. Ar-Rahman- The Most Merciful, The Compassionate, The Most Lovingly Beneficent, The Most
Kind and Giving, The Most Gracious, The Infinitely Good.
The All-Merciful. He who wills goodness and mercy for all His creatures from all eternity, excluding
none from His infinite bounty.The One who has plenty of mercy for the believers and the
blasphemers in this world and especially for the believers in the hereafter.
YA RAHMANU: O All-Merciful One! If repeated 100 times after each obligatory prayer, this
invocation provides a safeguard against heedlessness, forgetfulness and anxiety.Anyone who
repeats this name 100 times before sunrise will be safeguarded against all calamities for the
remainder of the day.
Moreover, Allah will cause his enemies not to utter a single word against him. Any person in
difficulty should repeat this Ism 1020 times: he will soon find relief and be granted peace and
contentment of the heart. Insha-Allah. Ar-RAHMAN If a person reads this name 100 times after
every prayer God will remove all kind of irresponsibility‘s from his heart. If this Ism is recited 100
times daily after every sAlat, if Allah wills, hard-heartedness and negligence will be removed from
the reader's heart.
The One who continually showers all of creation with blessings and prosperity without any
disparity. The One who is most kind, loving and merciful.
The One whose endless, loving mercy is perfect and inclusive. The One who is overflowing with the
quality of loving mercy and is continually pouring it upon all of creation.
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The One whose perfect mercy and loving beneficence endlessly embrace all of creation. The One
who loves and cherishes all of creation. The One who is most loving, gentle and merciful.
From the root r-h-m which has the following classical Arabic connotations:
to have tenderness, gentleness, kindness

to love
to have mercy, to have pity
to show favor and goodness
to have all that is required for beneficence
This name is used in the Qur'ân. For example, see 1:1
The root r-h-m also indicates womb; meaning that which provides protection and nourishment, and
that from which all of creation is brought into being.
Rahmân conveys the idea of fullness and extensiveness, indicating the great quality of love and
mercy which engulfs all of creation without any effort or request on our part, while Rahîm conveys
the idea of constant renewal and giving liberal reward to those who are deserving.
Al-Rahmân is the Beneficent One whose endless outpouring of love and mercy are continually
showered upon all of creation, while al-Rahîm is the Merciful One whose love and mercy are
manifested as that which is received as the consequence of one's deeds.
According to Ibn Qayyum (1350 AD), Rahmân describes the quality of abounding Grace which is
inherent in and inseparable from the Almighty.
In Muhammad Ali's translation of the Qur'ân, he refers to classical sources (as indicated by the
initials in parenthesis) who said:
Rahmân and Rahîm are both derived from the root rahmat, signifying tenderness requiring the
exercise of beneficence [kindness] (R), and thus comprising the ideas of love and mercy.
Al-Rahmân and al-Rahîm are both active participle nouns of different measures denoting
intensiveness of significance, the former being of the measure of fa'lân and indicating the greatest
preponderance of the quality of mercy, and the later being of the measure of fa'îl and being
expressive of a constant repetition and manifestation of the attribute (AH).
The Prophet is reported to have said: "Al-Rahmân is the beneficent One whose love and mercy are
manifested in the creation of the world, and al-Rahîm is the merciful One whose love and mercy
are manifested in the state that comes after" (AH), i.e as a consequence of the deeds of men. Thus
the former is expressive of the utmost degree of love and generosity, the latter of unbounded and
constant favor and mercy.
Lexicologists agree in holding that the former includes both the believer and the unbeliever for its
objects, while the latter relates specifically to the believer (LL).
In the Dictionary of the Holy Qur'ân, Abdul Omar quotes from classical resources:
Rahmân is an active participle noun of the measure fa'lân which conveys the idea of fullness and
extensiveness and indicates the greatest preponderance of the quality of love and mercy which
comprehends the entire universe without regard to our effort or asking, even before we are born.
The creation of the sun, the moon, air and water, etc are all there because of this attribute.... the
term Rahmân circumscribes the quality of abounding Grace inherent in and inseparable from the
Almighty.
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Rahîm is in the measure of fa'îl and denotes the idea of constant repetition and giving of a liberal
reward to those who deserve it and seek it. The Manifestation of this attribute is in response to and
is a result of the action of the human being. That is, Rahîm indicates that which is extremely and
continuously loving and merciful, and who is the dispenser of grace and love as a result of our
deeds and supplications, and the One in whom the attribute is constantly and [endlessly] repeated.
(Also written as al-rahman, al-rahmaan, ar-rahman, ar-rahmaan, the Lovingly Beneficent: ya

rahman, ya rahmaan,)
2. Ar-Rahim- The most Compassionate, The Most Merciful, The Most Compassionate
The One who has plenty of mercy for the believers (only). The Compassionate. He who acts with
extreme kindness. He recompenses those who put to good use the benefits He bestows on them, by
giving them yet greater and everlasting benefits.
YA RAHIMU: O Compassionate One! By repeating this invocation one hundred times after the early
morning prayer, one will attract kind and friendly treatment from all creatures.
If a person reads this name 100 times after every prayer all the nation of God will love that person.
If recited daily after every solat 100 times, the recited will be safeguarded against all calamities,
maladiesand the entire creation will become affectionate toward him... Insha-Allah.
The One who grants even more grace and greater rewards in response to our good actions and high
thoughts.
The One who greatly rewards those who use the Divine bounties and beneficence in a good way.
The One who has mercy on the merciful.
From the root r-h-m which has the following classical Arabic connotations:
to have tenderness, gentleness, kindness

to love
to have mercy, to have pity
to show favor and goodness
to have all that is required for beneficence
The root r-h-m also indicates womb; meaning that which provides protection and nourishment, and
that from which all of creation is brought into being.
Rahmân conveys the idea of fullness and extensiveness, indicating the great quality of love and
mercy which engulfs all of creation without any effort or request on our part, while Rahîm conveys
the idea of constant renewal and giving liberal reward to those who are deserving.
Al-Rahmân is the Beneficent One whose endless outpouring of love and mercy are continually
showered upon all of creation, while al-Rahîm is the Merciful One whose love and mercy are
manifested as that which is received as the consequence of one's deeds.
According to Ibn Qayyum (1350 AD), Rahîm expresses the continuous manifestation of the Grace in
our lives and its effect upon us as a result of our own activities.
In Muhammad Ali's translation of the Qur'ân, he refers to classical sources (as indicated by the
initials in parenthesis) who said:
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Rahmân and Rahîm are both derived from the root rahmat, signifying tenderness requiring the
exercise of beneficence [kindness] (R), and thus comprising the ideas of love and mercy.
Al-Rahmân and al-Rahîm are both active participle nouns of different measures denoting
intensiveness of significance, the former being of the measure of fa'lân and indicating the greatest
preponderance of the quality of mercy, and the later being of the measure of fa'îl and being
expressive of a constant repetition and manifestation of the attribute (AH).
The Prophet is reported to have said: "Al-Rahmân is the beneficent One whose love and mercy are
manifested in the creation of the world, and al-Rahîm is the merciful One whose love and mercy
are manifested in the state that comes after" (AH), i.e as a consequence of the deeds of men. Thus
the former is expressive of the utmost degree of love and generosity, the latter of unbounded and
constant favor and mercy.
Lexicologists agree in holding that the former includes both the believer and the unbeliever for its
objects, while the latter relates specifically to the believer (LL).
In the Dictionary of the Holy Qur'ân, Abdul Omar quotes from classical resources:
Rahmân is an active participle noun of the measure fa'lân which conveys the idea of fullness and
extensiveness and indicates the greatest preponderance of the quality of love and mercy which
comprehends the entire universe without regard to our effort or asking, even before we are born.
The creation of the sun, the moon, air and water, etc are all there because of this attribute.... the
term Rahmân circumscribes the quality of abounding Grace inherent in and inseparable from the
Almighty.
Rahîm is in the measure of fa'îl and denotes the idea of constant repetition and giving of a liberal
reward to those who deserve it and seek it. The Manifestation of this attribute is in response to and
is a result of the action of the human being. That is, Rahîm indicates that which is extremely and
continuously loving and merciful, and who is the dispenser of grace and love as a result of our
deeds and supplications, and the One in whom the attribute is constantly and [endlessly] repeated.
(Also written as al-rahim, al-raheem, ar-rahim, ar-raheem, the Most Merciful: ya rahim, ya raheem)
3. Al-Malik- The King, the Monarch ,The Sovereign, The Ruler
The Sovereign Lord. He who is Absolute Ruler of the entire universe. The One with the complete
Dominion, the One Whose Dominion is clear from imperfection.
YA MALIKU: O Sovereign Lord! Those who repeat this constantly have nothing to fear from any
authority in this world or the Next. They will enjoy respect and dignity in the sight of others.
If read abundantly each day After Zawaal, the reader will be given abundant wealth, AL-MALIK Any
person who reads this name of God after every prayer of Fajar God will make that person a Ghani.
The One who is king of all beings. The One who is the owner and ruler of this world.
The One who has supreme authority, and who is relied upon by everyone.
The One who has all ruling power over all beings, and is ruled by none.
From the root m-l-k which has the following classical Arabic connotations:
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to possess, to own exclusively

to exercise authority to command
to have power over, command, reign
to have dominion over, to have ruling power
to have kingship
The name Malik signifies king, while the name the name Mâlik, by virtue of the â which intensifies
the meaning, signifies something that is in some way greater than a king, and is often translated as
master or lord. However, the exact differences between these names are not universally agreed
upon.
By some traditions, al-Malik is considered to be the owner and king of this world, or of the beings
of this world, while Mâlik al-Mulk is considered to be the supreme lord and master of all worlds,
the known and the unknown, the manifest and the un-manifest.
(Also written as al-malik, the King: ya malik)
4. Al-Quddus -The Holy One, The Most Holy, The Most Pure, The All-Perfect And Who is free
from all Blemishes
The Holy One. He who is free from all error, absentmindedness, incapacity or deficiency. He is
Most Pure. The One who is pure from any imperfection and clear from children and adversaries.
YA QUDDUSU: O Holy One! If we repeat this 100 times each day, our hearts will be pure and
cleansed of all anxiety. Allah will cure from all spiritual sickness the one who recites this name
abundantly each day. The person who reads this name after zawal as much as he can God will
remove all the soul problems from his heart.
The One who is pure, spotless, without blemish or fault.
The One who is far from, and untouched by, worldly imperfections or faults.
The One whose essence and attributes are of unimaginable purity and perfection.
The One who is beyond all human understanding of purity, perfection and holiness.
From the root q-d-s which has the following classical Arabic connotations:
to be pure, clean, spotless

to be far removed from impurity or imperfection
to be holy, sacred, hallowed
The ancient roots of the Arabic word Quddûs, as well as the Hebrew word Kadosh, point toward
that which is set apart, different, that which is 'other'. Thus, al-Quddûs is known as the One who is
set apart, distinctly different and separate from all worldly imperfections, sins and faults, the One
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whose perfection and righteousness are so 'other' that they cannot be grasped by mankind, the truly
Blessed One.
The name al-Quddûs describes the unique, unimaginable purity and perfection that is Allâh, the
One whose goodness and righteousness are beyond our understanding.
According to al-Qurturbi, the name al-Quddûs also describes the One who is glorified and revered
by the angels.
The Merriam-Webster dictionary defines the word holy as:
Holy -- Exalted or worthy of complete devotion as one perfect in goodness and righteousness.
(Also written as al-quddus, al-quddoos, the Most Holy: ya quddus, ya quddoos)
5. - As-Salam- The Peace, The Tranquillity, The Source of Wholeness and Well-Being
The Source of Peace. He who frees His servants from all danger and obstruction. He greets His
fortunate servants in Paradise. The Flawless, The Source of Wholeness and Well-Being, The One
who is free from every imperfection. The Giver Of Peace Or One Who is Immune From All Distress
The One who is free from every imperfection.
(Read Ya Salaamu 125,000 to cure incurable diseases like Cancer)
YA SALAMU: O Source of Peace! If this is repeated one hundred and sixty limes over someone who is
ill, it will help the patient to recover. Anyone who recites this Ism continuously. Allah will protect
him from all calamities and maladies. If said 115 times and blown on a sick person. Insha-Allah will
restore his health. If any person reads this name as much as he can he will always be prevented
from all mishappenings and if a person reads this name 115 times and prays for an unhealthy person
that person will get good health.
The One who is perfect, whole, prosperous and content.
The One who is the source of all peace, wholeness and safety.
The One who has rendered all of creation to be perfect, whole, prosperous and content.
The One whose creation is free of imperfections, free of faults and free of error.
From the root s-l-m which has the following classical Arabic connotations:
to be peaceful, quiet, tranquil, content, friendly, reconciled

to be free from imperfections, free from faults, complete, whole, sound
to be safe, secure, well, healthy, prosperous
This ancient Semitic root of s-l-m implies every manner of wholeness, completeness and prosperity.
Many seek peace by struggling, battling and trying to impose their will on others, yet external
peace will only prevail as a reflection of inner peace. The only path to outer peace is awareness of
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the tranquil depths of inner peace, and the only source of such inner peace is the One known as
as-Salâm.
According to Râghib the word Islam, which arises form this same s-l-m root, means to enter into
salm... which means to enter into peace, or to enter into wholeness. That is, the word Islam means
to be at peace with or reconciled with the ways and decrees of Allâh, and is often described as
self-resignation, surrender or submission to the will of Allâh.
(Also written as al-salam, as-salam, al-salaam, as-salaam, the Source of Peace: ya salam, ya
salaam)
6. Al-Mu’min-The One with Faith, The Faithful, The Trusted, Giver Of Peace, The Remover of
Fear, The Giver of Tranquility, The Source of Faith
The Guardian of Faith. He who awakens the light of faith in our hearts. He protects and comforts
those who shelter with Him.The One who witnessed for Himself that no one is God but Him. And He
witnessed for His believers that they are truthful in their belief that no one is God but Him.
YA MU'MINU: O Guardian of Faith! If we repeat this constantly, the Exalted Lord will make us safe
against the evil of the foe.
Whoever says this name 630 Times in time of fear, Allah will protect him from all calamities,
mishaps and losses. If anyone writes it (on paper or by engraving it on a silver ring) and keeps it
with him (as ta'weez), his physical and spiritual safety will remain the responsibility of Allah. If a
person is suffering from any kind of terror he should read this name 630 times his terror will be
vanished at the moment.
The One who faithfully bestows the gifts of peace, safety and security.
The One who grants freedom from fear.
The One who illuminates the heart with faith. The One who is most trustworthy.
From the root â-m-n which has the following classical Arabic connotations:
to be secure, safe, free from fear

to be quiet, tranquil
to grant protection, safeguard
to be trusted, trustworthy
to believe in
The word îmân, often simply translated simply as faith or belief, comes from this same â-m-n root,
and could well be translated as has been granted peace and security.
The word âmîn, often translated simply as amen, also comes from this same â-m-n root, and could
be translated as in this we trust or in this we are free from fear.
The root â-m-n root is also the original source of the name al-Muhaymin (the protector).
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Related names:
Raqîb refers to the One who has the attribute of watchfulness.
Wakîl refers to the One who is the trusted administrator.
Hafîz refers to the One who protects and preserves.
Mâni' - the One who protects and defends against harmful situations.
Muhaymin refers to the One who is the ever-watchful guardian and protector.
Mu'min - The One who grants security and freedom from fear.
(Also written as al-mu'min, al-mumin, Bestower of Security: ya mu'min, ya mumin)
7. Al-Muhaymin- The Protector, The vigilant, the controller, The Bestower of Security, The
Guardian, The Safeguarder.
The Protector, He who watches over and protects all things. The One who witnesses the saying and
deeds of His creatures.
YA MUHAYMINU: O Protector! When this invocation is made after complete ablution, one's inner
being becomes radiant. Anyone who offer 2 rakaat solat after ghusl and reads with sincerity this
Ism 100 times, Allah will purify him physically as well as spiritually. Also, Allah will acquaint one
with the unseen if one reads 115 times. If a person reads this name 115 times then God will give
him the power to know the hidden facts.
The One who ensures well-being. The One who extends wings of Love to cover and protect
creation.
The One who is ever watchful. The One who protects and guards.
The One who offers peace and security. The One who proclaims the Truth.
From the root h-y-m-n which has the following classical Arabic connotations:
to watch over, oversee, protect, guard

to be a witness to
to offer security and peace
to determine what is true
to extend a wing (like a hen protecting her chicks)
According to E.W. Lane, the root of Muhaymin was originally â-m-n, the same root as al-Mu'min
(remover of fear).
Related names:
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Mu'min - The One who grants security and freedom from fear.
(Also written as al-muhaymin, al-muhaimin, the protector: ya muhaymin, ya muhaimin)
8. Al-’Aziz- The Mighty, The Almighty, the powerful,The Strong, Dignified , The Eminent.
The Almighty. He who prevails, and can never be conquered, The Defeater who is not defeated
YA 'AZIZU: O Almighty One! If we recite this after the early morning prayer, forty times each day
for forty days, the Exalted Lord will free us from dependence. Anyone who say this name 40 times
each day for forty days. Allah will grant him honour and self-sufficiency. If read 41 times daily with
constancy, the reades will become if he is treated with dishonour. Any person who reads this name
after every prayer of Fajar God will never make him let down in front of other people and that
person will get great respect.
The One who is the most Powerful and most Cherished. The victorious One whose strength, glory
and power are overwhelming and cannot be overcome or resisted.
The One whose dignity, majesty and power are unique, precious and unattainable by mankind. The
One whose respectability and nobility are above all others. The One who is the ultimate in honor
and nobility.
The One who has complete mastery over all of creation. The One who overcomes everything. The
One who is incomparable and unparalleled. The One who is the cherished source of all strength,
power and potency.
From the root '-z-z which has the following classical Arabic connotations:
to be mighty, potent, strong, powerful

to be high, elevated, noble, exalted
to be honorable, noble, glorious, illustrious
to be indomitable, invincible
to be respected, cherished, dear
to be scarce, rare, precious, unattainable
(Also written as al-'aziz, al-'azîzun, al-aziz, al-azeez, al-aziiz, the Mighty: ya 'aziz, ya 'azîzun, ya
aziz, ya azeez)
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9. Al-Jabbar-The all Compelling, The Restorer, The Over Powering, The Repairer, The
Irresistible
The Compeller. He who repairs all broken things, and completes that, which is incomplete. He is
able to compel the execution of His will. The One that nothing happens in His Dominion except that
which He willed.
YA JABBARU: O Compeller! Those who repeat this invocation will not be sub-jected to coercion, and
will not be exposed to violence, severity or harshness.Anyone who says this Ism 226 times each
morning and each evening will be safeguarded against the oppression to tyrants and depots. If
anyone engraves it on a silver ring and wears it. His awe and magnificence will become inborn in
the heart of people Insha-Allah. Any person who reads this name 226 times he will always be
prevented from his enemies.
The One who irresistibly restores all of creation to soundness and sufficiency.
The One who repairs, reforms and completes. The One who irresistibly compels things to be set
aright.
The One who compels each and every thing according to divine will, yet is never compelled.
The One who is high, above all creation and utterly irresistible.
From the root j-b-r which has the following classical Arabic connotations:
to restore something to sound, right or good state

to bring back to normal, reform
to benefit, to confer a benefit
to be supreme, high, above all of creation
to be compelling, irresistible
The essence of the root j-b-r is the irresistible restoration of something, and the name al-Jabbâr
describes the nature of the One who is the ultimate restorer of the soundness, wholeness and
righteousness of all things. For a human being, any claim to such irresistible power would be false
pride and arrogance, but for Allâh it is simply the truth.
(Also written as al-jabbar, al-jabbaar, the Restorer: ya jabbar, ya jabaar)
10. Al-Mutakabbir- The Self-Glorious ,The Supremely Great, The Possessor of all Rights, The
Perfection of Greatness, The Haughty, the Majestic, The Imperious.
The Majestic. He who demonstrates His greatness in all things and in all ways.The One who is clear
from the attributes of the creatures and from resembling them.
YA MUTAKABBIRU: O Majestic One! The Exalted Lord will grant righteous chil¬dren to men who
repeat this before approaching their wives.The constant reciter of this beautiful name will be
granted honour and greatness. If read continually before any task, it will be accomplished... Insha-
Allah. The constant reciter of this beautiful name will be granted honour and greatness. If read
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continually before any task, it will be accomplished Insha-Allah. Any person who reads this name
before starting any kind of work and read it as much as he can God will succeed him in that work.
The One who is supremely great. The One who is greater than all of creation.
The One who manifests greatness in all things and in all ways.
The One who has rights, privileges and attributes which others have not.
From the root k-b-r which has the following classical Arabic connotations:
to be great in size, rank or dignity

to be great in size, to be vast, formidable
to be great in age, oldest
to be great in dignity, noble, majestic
to be great in learning, most knowing
to have rights above all others
Mutakabbir is an empathic form of the root k-b-r which denotes actively using rights, privileges and
attributes that are above and beyond the rights of everyone else. In mankind, this would be called
pride or arrogance, but for the One this is simply the truth.
Al-Qurtubi reported that this name was understood to mean Grand, Great One.
Related names:
Jalîl is considered to be greatness in attributes.
Kabîr denotes the One whose essence is greatness.
Azîm is greatness in both attributes and self.
Mutakabbir is an empathic form which denotes actively using rights, privileges, rank and attributes
that are above and beyond the rights of everyone else.
(Also written as al-mutakabbir, al-mutakabir, the Perfection of Greatness: ya mutakabbir)
11. Al-Khaliq-The Creator, The Planner, the Maker
The Creator. He who brings from non-being into being, creating all things in such a way that He
determines their existence and the conditions and events they are to experience.The One who
brings everything from non-existence to existence.
YA KHALIQU: O Creator! For one who repeats this invocation at night, Allah creates an angel; that
angel worships obediently until the Day of Resurrection, and its reward is credited to the person
concerned. Anyone who recites this name of Allah 100 times for 7 days, will be safeguarded against
all adversities Insha-Allah. And one who forms the habit of its continuous recital, Allah will create
an angel who will worship Allah continuously on his behalf. Any person who reads this name all the
time as much as he can God will make an angel for him who will always pray to God on that
person's behalf. (But still that person is suppose to offer his prayers).
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The One who determines and creates according to the proper measure and proportion of each
thing. The One who plans and determines how, when and where to create.
The One whose works are perfectly suited, appropriate, fitting and proper. The One who creates
something from nothing. The One who creates both the inner and the outer in just proportions.
The One who brings things into existence from a state of non-existence. The One who has the
power to change things back and forth between the states of existing and non-existing.
From the root kh-l-q which has the following classical Arabic connotations:
to measure accurately
to determine the proper measure or proportion for something
to proportion one thing according to another
to create something based on a pattern or model which one has devised
to bring a thing into existence from non-existence
Related names:
Bâri' denotes the way the One works with substances, often creating from existing matter, making
and evolving that which is free and clear of any other thing, free and clear of imperfections.
Badî' denotes the One who creates in wonderful, amazingly original ways that have no precedent
whatsoever, ways that are awesome innovation.
Khâliq denotes the One who continues to plan, measure out and create, and who has the power to
change things from non-existing to existing.
Musawwir denotes the One who arranges forms and colors, and who is the shaper of beauty.
Mubdi' denotes the One who starts or begins all things, or that which has precedence given to it.
Also expressed as al-Khallâq (great creator).
(Also written as al-khaliq, al-khaaliq, the Creator: ya khaliq, ya khaaliq)
12. Al-Bari’-The Maker, The Producer, The Evolver, The Maker from Nothing, The Artificer, the
Creator, One Who Gives Life.
The Evolver. O Evolver who created all things so that each whole and its parts are in perfect
conformity and harmony.The Creator who has the Power to turn the entities.
Ya Bariu: If a barren woman fasts for 7 days and each day, after making iftaar with water, reads
Ya-Bari Ya-Mussawwir 21 times, Allah will grant her male children Insha-Allah. If a women who has
no chlidren fasts 7 days and after opening her fast with water reads this name God will grant her
children.
The One who creates form out of nothing. The One who creates with no model or similarity.
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The One who evolves and re-creates that which exists, both physically and spiritually.
The One who sends new forms into existence.
The One who manifests that which is in perfect harmony and proportion, without blemish or fault.
From the root b-r-' which has the following classical Arabic connotations:
to create, to form out of nothing, to manifest

to create using pre-existing matter, evolve
to be individual, free and clear of another thing
to be free and clear of fault or blemish
The Qur'ân commentary of al-Baydâwi says that the primary meaning of the root b-r-' is to denote a
thing's becoming free and clear of another thing, either by by being released or by being created.
The ancient Semitic roots point toward a manifestation or emanation which is the fruition of a
great power, and which contains the potentiality of that which brought it into being.
Related names:
Khâliq denotes the One who continues to plan, measure out and create, and who has the power to
change things from non-existing to existing.
(Also written as al-bari, al-baari, the Producer.)
13. Al-Musawwir- Fashioner Of Shapes ,The Bestower of Forms, The Shaper, The Organizer,
the Designer
The Shaper. He who designs all things, giving each its particular form and character.
YA MUSAWWIRU: O Shaper! Advice to a childless wife who wishes to bear children: The Exalted Lord
will grant her a child if she fasts for seven days, breaking her fast at the proper time each day with
a glass of water, over which she has breathed after reciting twenty-one times: YA KHALIQU, YA
BARI'U, YA MUSAWWIRU (O Creator! O Maker! O Shaper!)Insha-Allah.
The One who forms His creatures in different pictures.
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The One who is the fashioner and former of each and every thing in all of creation.
The One who has given everything in creation a special inclination or desire.
The One who has given everything a special form and a special manner whereby it is distinguished.
From the root s-w-r which has the following classical Arabic connotations:
to make something incline, lean or bend towards

to form, fashion, sculpt, imagine or picture something
to have an inclination or desire towards something
Related names:
Khâliq denotes the One who continues to plan, measure out and create and who has the power to
change things from one state to another.
(Also written as al-musawwir, al-musauwir, the Bestower of Forms: ya musawwir, ya musauwir)
14. Al-Ghaffar- The All-Forgiving, The Absolver, The Veiler of Sins and Faults, The Most
Protecting One, The Exceedingly Forgiving, the Forgiver
The Forgiver. He who is always ready to forgive. The One who forgives the sins of His slaves time
and time again.
YA GHAFFARU: O Forgiver! Allah graciously forgives the sins of those who call upon Him constantly
by this Name Anyone who say this name 40 times each day for forty days. Allah will grant him
honour and self-suffiiciency. If read 41times daily with constancy, the reader will become self-
sufficient and will attain honour if he treated with dishonour Any person who reads this name 100
times after every prayer of Friday God will show that he is being blessed for his sins.
The One who accepts repentance and veils or forgives our faults and sins, time and time again. The
One who sets us free from the guilt and shame of our own sins and faults, such that we may
discover inner harmony and peace.
The One who protects us from the effects of our faults and sins, both in the present world and the
future. The One who accepts repentance and sets aright our faults and sins.
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The One who veils, forgives or transforms our faults and sins in such a manner that we may go on
without guilt or shame. The One who can set aright, or transform, wrong deeds and change them
into what become good deeds.
From the root gh-f-r which has the following classical Arabic connotations:
to cover, veil, conceal, hide

to pardon, to forgive, to set aright
to cover a thing to protect it from dirt
Abû Hâmid al-Ghazâlî said:
Every creature is bound to have perfection and imperfection, or ugliness and beauty, so whoever
overlooks the ugly and mentions only the beautiful is one who shares in this attribute.
Note that the root gh-f-r has given rise to three Beautiful Names that are all used in the Qur'ân:
Ghaffâr, Ghafûr and Ghâfir. However, only Ghaffâr and Ghafûr were included in the list of 99
Names narrated by Tirmidhi.
In Qastalânî's commentary on Bukhârî, it is said that the root gh-f-r means a covering or protection
which is either between man and the commission of sin [protecting, or watching over], or between
sin and the effects of that sin [forgiving, veiling or concealing].
In al-Nihâyah (a dictionary of hadîth), it is said that Ghâfir refers to the One who protects us from
the commission of sins, and that Ghafûr refers to the One who forgives our sins and faults.
Sheikh Tosun Bayrak portrays the differences as:
... al-Ghâfir, the veiler of our faults from the eyes of other men; al-Ghafûr, who keeps the
knowledge of our faults even from the angels; and al-Ghaffâr who relieves us from the suffering of
continual remembrance of our faults.
The Arabic word astaghfirullâh (sometimes written as astghfrallâh or estaferallah) is from this
same gh-f-r root, and is an invocation of Divine Protection having a range of possible connotations
that include Allâh please forgive me, Allâh please hide away my faults, Allâh please watch over me
and protect me from faults.
In the lexicon and commentary Tâj al-'Arûs it is mentioned that truly asking for forgiveness must be
by both word and deed, not by the tongue alone.
The names Ghafûr, Ghaffâr and Ghâfir denote forgiving or protecting, while 'Afûw indicates
complete removal or obliteration of the condition.
(Also written as al-ghaffar, al-ghaffaar, the All-Forgiving: ya ghaffar, ya ghaffaar)
15. Al-Qahhar- The Subduer , The Ever-Dominating, The Conqueror, The Prevailer
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The Subduer. He who dominates all things, and prevails upon them to do whatever He wills. One
Who Has Control Over All Things, The Subduer who has the perfect Power and is not unable over
anything.
YA QAHHARU: O Subduer! This invocation helps one to subdue the desires of the flesh, ridding the
heart of worldly attachment and leading to inner peace. The recitation of this Name also affords
protection against cruel injustice.
One who is fully inclined towards this world should say this Ism continuously; If Allah wills, he will
be freed from the love of this world and, instead, Allah's love will become inborn in his heart. Any
person who is despartily involved in the worldly things reads this name as much as he can God will
remove the love for the world and produce his love in his heart.
The One who prevails over all of creation. The One who overcomes all obstacles.
The One who is victorious over any opposition. The One whose will is irresistible.
The One who is dominant. The Ever-Dominating One.
The One who is master of all. The One to whom all submit.
From the root q-h-r which has the following classical Arabic connotations:
to overcome, conquer
to overpower, master
to dominate over, prevail
to subdue, subjugate,
to compel against one's wishes
The names Qahhâr (ever-dominating, overpowering) and Latîf (subtle, refined) are sometimes used
together to honor and appreciate the opposing, yet complementary, ways of the One.
Related names:
Qawî - Strong - the One who is all-mighty and possesses inexhaustible strength.
Matîn - Firm - the One whose nature it is to be firm, determined and steadfast.
Qahhâr - Dominator - the One who dominates, conquers, overpowers
Muqtadir - Determiner - the One who uses supreme power to enforce whatever Divine wisdom
decrees or decides.
(Also written as al-qahhar, al-qahhaar, the Conqueror: ya qahhar, ya qahhaar,)
16. Al-Wahhab, the Bestower, The Donor,The Most Liberal Bestower, The Great Giver, The
Giver of Gifts
The Bestower. He who constantly bestows blessings of every kind. The Giver Of All Things, The One
who is Generous in giving plenty without any return.
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YA WAHHABU: O Bestower! If you repeat this seven times after making a supplication, your plea will
be accepted. If one has a particular wish, or is held captive by an enemy, or finds it hard to make
ends meet, one should invoke this Name one hundred times after midnight on three or seven nights
(following ablution and a ritual prayer of two cycles). Allah will then grant whatever one needs.
A poverty-stricken person should say this Ism constantly: or write it and keep it on him (as a
taweez) or say it 40 times in the last sajdah of salat-Duha (Chast in urdu ):... Insha-Allah he will be
freed from poverty in an unexpected and amazing manner. For a particular need to be fulfilled,
observe sajdah thrice in the courtyard of the house or majid and then lift the hands (as in Dua) and
say this Ism 100 times: If Allah wills, the need will be fulfilled. If a person really wants somethig so
he should do three sajda's in his house's yard and raise his hands and read this name 100 times God
will give him his desired need.
The One who continually bestows gifts, favors and blessings upon all of creation.
The One who is the most generous and liberal giver.
The One who gives freely and endlessly, without expectation of any return.
From the root w-h-b which has the following classical Arabic connotations:
to give for no compensation, to give as a gift

to donate, to offer as a present, bestow
to give liberally and freely
to grant, endow
to cause something to be
With regard to mankind's role in giving, Abû Hâmid al-Ghazâlî notes that:
Whoever bestows gifts with an eye to some interest to be realized by it sooner or later, be it
appreciation, affection or release from blame, or or acquiring distinction of mention - he is neither
a giver nor generous, but rather engaged in transaction and recompense. ... But the one who
sacrifices all he owns, even his life, for the sake of God alone - such a one is worthy of being named
giver and generous.
(Also written as: al-wahhab, al-wahhaab, the Great Giver: ya wahhab, ya wahhaab)
17. Ar-Razzaq-The Provider, the Sustainer, The Providence, The Supplier, The Bestower of
Sustenance
The Provider. He who provides all things useful to His creatures.
YA RAZZAQU: O Provider! The gates of providence are open for those who constantly repeat this
glorious Name.
Anyone who blow in all four corners of his house after saying this Name 10 times in each corner
before Fajr, Allah will open for him the doors of rizq (sustenance); sicknesses and poverty will
never enter his home. Note: Begin from the right-hand corner while facing the Qiblah. If a person
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who reads this name before the prayer of the morning 10 times in all the four corners of his house
God will open the door of Rizq tohis house and keep away all the problems.(Start from the right
corner and satnd towards the Qibla)
The One who creates all means of nourishment and subsistence. The One who is the giver of all
things beneficial, both physical and spiritual. The One who provides everything that is needed.
The One who causes the means of subsistence to come. The One who bestows all means of support
and growth, for the body, the mind and the spiritual life.
From the root r-z-q which has the following classical Arabic connotations:
to receive something beneficial, especially as a gift

to be provided with the necessities of life
to receive a portion, share or lot
to be supplied with a means of subsistence
The root r-z-q points to the idea of the receiving of anything beneficial, particularly a gift, whereby
something is nourished, sustained, or helped to grow physically, mentally or spiritually.
(Also written as al-razzaq, ar-razzaq, al-razaq, ar-razaq, al-razzaaq, ar-razzaaq, the Provider: ya
razzaq, ya razzaaq)
18. Al-Fattah-The Opener, The Revealer, The Granter of Success, Remover Of Difficulties And
Giver Of Decisions. The victorious
The Opener. He who opens the solution to all problems and makes things easy.The One who opens
for His slaves the closed worldly and religious matters.
YA FATTAHU: O Opener! The repetition of this Name brings openness of heart, and opens the way
to victory.
Anyone who places both his hands on his bosom after Fajr Solat and says this name 70 times,Insha-
Allah his heart will be illuminated with the "Noor" of Imaan Any person who reads this name after
the prayer of Fajar and keeps his both hands on his chest and reads this name 70 times God will fill
his heart with Noor.
The One who is the judge and revealer. The One who opens what is closed. The One who is the
judge of what shall be opened.
The One by whose guidance that which was closed is opened and the unclear is made clear. The
One who lifts veils and who opens the heart.
The One who unties the knots, and softens that which was hardened. The One who continually
offers goodness and mercy.
The One who gives victory. The One who opens the door to success. The One who holds the keys to
victory and success. The One who reveals the solution to all problems.
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From the root f-t-h which has the following classical Arabic connotations
to open, unlock, unfold

to make victorious
to reveal, inform, explain, make clear
to judge, decide
to grant, permit
The name of first chapter of the Qur'ân, al-Fâtiha, is based on this same root, and is generally
translated as The Opener, or The Opening.
The Arabic word miftâhî, translated as key, meaning that which opens or unlocks, is also based on
this same root.
(Also written as al-fattah, al-fattaah, the Opener, the Revealer: ya fattah, ya fattaah)
19. Al-’Alim-The all Knowing, the Omniscient, The All-Knowing
The All-Knowing. He who has full knowledge of all things.The Knowledgeable; The One nothing is
absent from His knowledge.
YA 'ALIMU: O All-Knowing One! Our hearts are illumined by invocation of this glorious Name, and
many qualities of light shine from within us. Anyone who recites this Ism abundantly, Allah will
open for him the gates of knowledge and wisdom. Moreover, his heart will be filled with the
Ma'rifah (cognizance) of Allah. AL-ALEEM If a person reads this name as much as he can God will
open the learning door to him.
The One who comprehends everything. The One who is intuitively aware of all things, even before
they happen.
The One who knows with certainty. The One whose knowledge of past, present and future is deeply
rooted and complete in all respects.
One from whom no knowledge is concealed. The One who is aware of the complete details of all
matters. The Omniscient One.
From the root 'a-l-m which has the following classical Arabic connotations:
to have knowledge, be cognizant, be certain

to be aware, thoroughly informed
to be find out, gather information
to have intuitive knowledge
to have firmly rooted knowledge of the minute particulars
to act according to knowledge
Related names:
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'Alîm denotes knowing with certainty, especially intuitive knowing, omniscience.
Khabîr denotes an understanding of the inner qualities, secrets and true reality.
(Also written as al-alim, al-aleem, al-aliim, the All-Knowing: ya alim, ya aleem, ya aliim)
20. Al-Qâbid-The Withholder, The Restrainer of Sustenance , The Constrictor
The Constrictor. He who constricts and restricts.The One who constricts the sustenance
YA QABIDU: O Constrictor! If, for forty days, one eats 50 morsels on which this glorious Name has
been written, one will never suffer starvation. Whoever writes (with saffron or by the mere action
of one's finger) this name of Allah on four morsels of bread (roti) each day for 40 days and eats
them, will be safeguarded against hunger, thirst, pain etc Insha-Allah. Any person who writes this
name on four pieces of a roti and eats it for 40 days he will always be prevented from the problems
of food, thirst, injuries and pain.
The One whose wisdom causes withholding, either physically or spiritually. The One whose wisdom
decides when to withhold something, or make something scarce.
The One whose wisdom may elect to withhold joy and expansion of the heart.
The One in whose hand all hearts are held. The One whose hand collects all souls at the time of
death.
From the root q-b-d which has the following classical Arabic connotations:
to take in the hand, clutch, lay hold of

to grasp, grip, seize, hold firmly
to have absolute ownership of something (hold in the hand)
to give and take (hand over and take in hand), barter
to contract, shrink, draw together, collect together
to draw in (as a bird contracting a wing)
to withhold, make scanty, make scarce
to contract the heart, i.e. distress, depression, lack of joy
The name Qâbid is not specifically used as a Beautiful Name in the Qur'ân.
The underlying roots of Qâbid give a sense of give and take, a movement back and forth, an
underlying rhythm of ebb and flow, like the rhythmical folding and unfolding of a bird's wings in
flight, or the rising and setting of the sun, or the endless cycles of life and death.
Qâbid (constrictor) and Bâsit (expander) are opposites.
The Arabic lexicon and commentary Tâj al-'Arûs, as interpreted by E.W. Lane, says:
Qabd [Qâbid] and Bast [Bâsit] are terms applied by the investigators of truth among the Sûfîs to the
two contrary states of the heart, from both of which it is seldom or never free: the former being an
affection of the heart withholding it from dilation and joy; whether the cause thereof be known, as
the remembrance of a sin or an offence, or of an omission, or be not known...
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(Also written as al-qabid, al-qaabid, the Giver: ya qabid, ya qaabid,)
21. Al-Basit-The Expander, The Extender Of Rizq, The Releaser,The Unfolder
The Expander. He who releases, letting things expand, The One who expands and widens
YA BASITU: O Expander! If, before dawn, you invoke this glorious Name ten times, holding up your
open palms and then drawing them down over your face, you will not stand in need of other
people.
Lift the hands towards the heavens (as in dua) after Salat Duha (Chast) and say this name 10 times.
Thereafter pass the hand across the face (as when finishing dua);... Insha-Allah, self sufficiency
amd independence will be granted by Allah. This must be done daily. AL-BASIT If a person after the
prayer of Chasht reads this name 10 times with his hands raised and thenput his hand on his face
God will never let him down.
The One who makes ample and plentiful all that is needed. The One who expands and amplifies all
abundance.
The One who makes the way wide and open. The One who stretches out a helping hand to mankind.
The One whose open hand releases joy, comfort and abundance.
The One who infuses the soul into body. The One who has filled the heart with spiritual abundance.
The One whose glory and abundance fill and expand the heart.
From the root b-s-t which has the following classical Arabic connotations:
to expand, enlarge, extend

to grant abundance, to provide amply
to spread, widen, to make spacious
to extend a hand
The term Bâsit is not specifically used as a Beautiful Name in the Qur'ân.
The term Bâsit includes a powerful and majestic sense of infusing into something a gift which will
grow and flourish in great abundance.
Qâbid (constrictor) and Bâsit (expander) are opposites.
The Arabic lexicon and commentary Tâj al-'Arûs, as interpreted by E.W. Lane, says:
Qabd [Qâbid] and Bast [Bâsit] are terms applied by the investigators of truth among the Sûfîs to the
two contrary states of the heart, from both of which it is seldom or never free: the former being an
affection of the heart withholding it from dilation and joy; whether the cause thereof be known, as
the remembrance of a sin or an offence, or of an omission, or be not known...
(Also written as al-basit, al-baasit, the Unfolder, the Expander: ya basit, ya baasit)
22. Al-Khâfid-The Abaser, The One Who Humbles And Lowers, the Humbler
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The Abaser. He who brings down, diminishes. The One who Softens, The one who brings down,The
One who lowers whoever He willed by His Destruction.
YA KHAFIDU: O Abaser! To obtain Divine protection against the evil of the foe, one should invoke
this Name 70,000 times in a religious gathering, on the day following a three-day fast.
Anyone who says this Name 500 times, Allah will fulfill all his needs and remove all his difficulties.
Insha-Allah. One who fasts for 3 days and on the fourth day says this beautiful name 70 times while
sitting in seclusion, will gain victory over his enemy - if Allah wills. Any person who reas this name
500 times every day God will listen to all his prayers.
The One who chooses the ones to be humbled, softened, made gentle.
The One who decides which ones to weaken or diminish.
The One who humbles the proud, haughty or insolent, to awaken them from their sleep.
From the root kh-f-d which has the following classical Arabic connotations:
to lower, weaken, depress

to make humble, abase
to relax, diminish, subdue
to make gentle, tranquil, easy to deal with
to soften, make easy, facilitate
The name Khâfid is not specifically used as a Beautiful Name in the Qur'ân.
Râfi' (uplifter) is the opposite of Khâfid (humbler).
The names Khâfid and Râfi' are often used together to acknowledge the way that balance and
harmony are established and maintained though the interplay of cause and effect.
Mudhill (dishonorer) is similar to, but much more intensive and unpleasant than, Khâfid (humbler).
The phrase al Khâfid ur Râfi' is recited in the audio sample.
(Also written as al-khafid, al-khaafid, the Humbler: ya khafid, ya khaafid)
23. Ar-Rafi’-The Raiser, the Exalter, The Uplifter,
The Exalter. He who raises up, The One who raises whoever He willed by His Endowment
YA RAFI°U: O Exalter! To those who invoke this Name one hundred times day and night, Allah grants
superiority in respect of honor, virtue and wealth.
Any person who says this Ism 100 times in the middle of the 14th night of every lunar month, Allah
will grant him self-sufficiency and independence of the entire creation: Insha-Allah. If person reads
this name on every 14th night of a month 100 times God will make him a little superior.
The One whose wisdom chooses the ones to be uplifted.
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The One who uplifts and elevates mankind above petty desires and selfishness.
The One who makes it possible to rise above the differences and distinctions that divide mankind.
From the root r-f-' which has the following classical Arabic connotations:
to raise or elevate something

to uplift, to take it up
to make high, lofty
to exalt, make honorable, make eminent
to bring a thing near
The name Râfi' is not specifically used as a Beautiful Name in the Qur'ân.
Râfi' (uplifter) is the opposite of Khâfid (humbler).
The names Khâfid and Râfi' are often used together to acknowledge the way that balance and
harmony are established and maintained though the interplay of cause and effect.
Mu'izz (honorer) is similar to, but much more more intensive and glorious than, Râfi' (uplifter).
The phrase al Khâfid ur Râfi' is recited in the audio sample.
(Also written as al-rafi, ar-rafi, al-raafi, ar-raafi, the Uplifter: ya rafi ,ya raafi)
24. Al-Mu’iz-The Giver of Honourer, the Exalter, The Strengthener, The Glorifier
The Honorer, He who confers honor and dignity. He gives esteem to whoever He willed, hence
there is no one to degrade Him;
YA MU°IZZU; O Honorer! Allah grants dignity to those who invoke this Name one 140 times after the
late prayer on Monday or Friday, and they will have nothing to fear but the Exalted Thith
If this beautiful name of Allah is said 40 times after Maghrib on every Monday and Friday, Allah will
grant the reader and reverence Insha-Allah. Any person who reads this name 40 times after every
prayer of Magrib God will bless him with respect in front of others.
The One who gives invincible strength and honor.
The One who grants honor and power. The One who strengthens and glorifies.
The One who makes it possible for someone or something to be respected, cherished and mighty.

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The name Mu'izz is not specifically used as a Beautiful Name in the Qur'ân.
The name al-'Azîz (mighty) is also from this same '-z-z root.
Mu'izz (honorer) is the opposite of Mudhill (dishonorer).
(Also written as al-muizz, al-muiz, the honorer: ya muizz, ya muiz)
25. Al-Muzil-The Abaser, the Degrader, the Subduer, Giver Of Dishonour, The Disgracer, The
Humiliator
The Dishonorer, He who degrades and abases. Degrades whoever he willed, hence there is no
one to give him esteem.
YA MUDHILLU: O Dishonorer! To those who wish to be safe from cruel and envious people, Allah will
grant protection after they have invoked this Name 75 times.
Whoever makes dua for protection after saying this Ism 75 times, Allah will protect him from the
evils of envious person, oppressors and enemie. Insha-Allah. If there is a particular enemy who one
fears then after saying the name in the manner mentioned above, one may observe sajdah, "O
Allah! Protect me from the evils of xyz." Any person who reads this name 75 times and then pray
in while being in sajda God will prevent him from all his enemies and if a person has a special
enemy he should take his name and pray that God should prevent him from that enemy.
The One who gives invincible strength and honor.
The One who grants honor and power. The One who strengthens and glorifies.
The One who makes it possible for someone or something to be respected, cherished and mighty.

The name Mu'izz is not specifically used as a Beautiful Name in the Qur'ân.
The name al-'Azîz (mighty) is also from this same '-z-z root.
Mu'izz (honorer) is the opposite of Mudhill (dishonorer).
(Also written as al-muizz, al-muiz, the honorer: ya muizz, ya muiz)
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26. As-Sami’- The Hearer, The All hearing, all knowing,The Ever-Listening
The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument
or organ.
YA SAMi°U: O All-Hearing One! Allah takes care of all the needs of those who invoke this glorious
Name one hundred times after the early forenoon prayer on Thursday, before speaking to anyone
One who says this beautiful name 500 times of 50 times on Thursday after offering Salatud-Doha
(Chast), all his duas will be assured granted - Insha-Allah. It is necessary that no talking is done
during the course of reciting it. If anyone reads it 100 times on Thursday between the Sunnah and
Fardh or fajr, Allah will favour him with his special blessing Insha-Allah.
Any person on the day of thursday after the prayer of Chasht reads this name 500 or 100 or 50 times
God will listen to his prayer but it is necessary that the person should not talk to anyone during
reading the name.
The One whose hearing and attention comprehends everything. The One who pays attention to
every supplication and invocation.
The One who listens to every voice. The One who hears and accepts every word, thought and
secret.
The One who listens to everything, perfectly, eternally, without limitations.
From the root s-m-' which has the following classical Arabic connotations:
to hear, to listen
to accept, to receive, to be told
to pay attention to, pay regard to
to understand the meaning
Imam al-Ghazâlî has said that in order to explore the depths of an attribute of Allah, one must
venture far beyond the human expression of such a quality:
When you elevate the All-Hearing above changes which happen to Him when audible sounds occur,
and exalt Him above hearing by ears, you will realize that His hearing is an attribute by which the
perfection of the qualities of things heard is disclosed. Whoever does not not take care in
considering this matter will inevitably fall into mere anthropomorphism. So, be wary, and be
precise when you consider it.
The word samâ' (often written sema in Turkish), which literally means hearing or paying attention
to, is commonly used to describe the musical gatherings of the Sufis, especially the great whirling
dance of the dervishes.
(Also written as al-sami, al-samee, as-sami, as-samee, the All-Hearing: ya sami, ya samee)
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27. Al-Basir-The Seer, The discerning, The All-Seeing, The All-Perceiving, The All
Comprehending
The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other
instrument, The Seer Or One Who Sees All Things
YA BASIRU: O All-Seeing One! To those who invoke this Name one hundred times between the
obligatory and customary prayers in Friday congregation, Allah grants esteem in the eyes of others.
One who says this name 100 times after the Jum'ah prayers constantly, Allah will grant strenght to
his eyesight and light (noor) to his heart Insha-Allah. Any person who reads this name 100 times
after the prayer of Friday God will give him good sight and noor in his heart.
The One whose insight sees all things clearly, both the apparent and the hidden. The One who sees
and understands all that has been, and all that will be.
The One who has insight into all things. The One who perceives every detail. The One who
understands all things, both outer and inner.
The One who has given to mankind the outer eye of the body, and the inner eye of the heart.
From the root b-s-r which has the following classical Arabic connotations:
to see, behold, notice

to understand, to know
to perceive, to have insight
to be acutely aware
(Also written as al-basir, al-baseer, the All-Seeing: ya basir, ya baseer)
28. Hakam-The arbitrator, the Judge, The Giver of Justice, The Arbitrator
The Judge. He who judges and makes right prevail. He is the Ruler and His judgment is His Word,
Maker Of Immutable Judgement.
YA HAKAMU: O Judge! Allah reveals many mysteries to those who invoke this glorious Name many
times at night.
Allah will cure from all spiritual sicknesses the one who recites this name abundantly each day. Any
person who reads this name 99 times at the last night being in wudu God will bless that person's
heart.
The One who is the supreme arbitrating magistrate. The One who is the only true judge.
The One who always delivers justice in every situation. The One whose judgments and decrees are
never over-turned or thwarted.
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The One who makes the final decision of the nature of all matters. The One who arbitrates all
disputes.
From the root h-k-m which has the following classical Arabic connotations:
to be wise, knowing the true nature of things

to pass judgment, to decide, pass a verdict
to judge and pass sentence
to prevent or restrain from wrongdoing or corruption
to turn someone back from wrongdoing or ignorance
The words hakam and hakîm both arise from the same h-k-m root, but hakam is a verbal noun
which emphasizes the delivery of justice, while hakîm is a noun which indicates the essential
nature of the possessor of wisdom.
(al-hakam, the Judge: ya hakam)
29. Al-’Adl- The Just ,The Equitable, The Impartial
The Just. He who is very Equitable, The One who is entitled to do what He does.
YA °ADLU: O Just One! The Exalted Lord makes everyone obedient to those who write this Name on
a piece of bread and eat it on a Friday night. Anyone who inscribes (with saffron or by the nere
action of the one's finger) this name of Allah on 10 pieces of bread (roti) on the day or night of
Jamu'ah, and consumes it, Allah will cause the entire creation to become subservient to him Insha-
Allah. If a person who writes this name on 20 pieces of a roti and eats it God will make him good
for his nation.
The One who rectifies and sets matters straight in a fair, impartial and equitable manner.
The One who always acts justly. The One who delivers absolute justice.
The One whose wisdom of justice is based upon complete knowledge of past, present and future.
From the root 'a-d-l which has the following classical Arabic connotations:
to act justly, fairly

to be equitable, impartial
to adjust properly, to make even
to straighten, to rectify, to establish justice
to balance, counterbalance, to make equal, uniform
to turn one away from something, rightly direct
to make comfortable with what is right
The term 'Adl is not specifically used as a Beautiful Name in the Qur'ân.
Although a situation may seem unfair to us due to our limited understanding, the Supreme Justice
is absolute and unerring in fairness and equality.
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(Also written as: al-'adl, al-adl, the Impartial One: ya 'adl, ya adl)
30. Al-Latif-The Most Subtle, The Most Gentle, The Gracious,
The Subtle. He who knows the minutest subtleties of all things. He imperceptibly fashions the
greatest refinements, and gently and inconspicuously ex¬tends all kinds of benefits to His servants.
The Refined and Benevolent, The One who is kind, Most Affectionate Or Knower Of Innermost
Secrets
YA LATIFU: O Subtle One! If a poor and lonely person invokes this glorious Name 129 times after
performing a prayer of two cycles, all his wishes will be fulfilled.
Whoever reads this name 133 times daily, Allah will grant abundance in his Rizq. Anyone involved in
any adversity at all should make wudhu in the proper manner and offer 2 rakaat salat then bearing
in mind the objective (like deliverance from adversity) say this Ism 129 times: Allah will surely
grant him deliverance Insha Allah.
The One who is most subtle and gracious. The One whose nature is gentle, affectionate, courteous
and refined.
The One who is kind, gracious, and understanding, with regard for the subtle details of individual
circumstances.
The One whose actions are so fine and subtle that they may be imperceptible, beyond our
comprehension.
The One whose delicate perception reveals the subtleties of all things.
From the root l-t-f which has the following classical Arabic connotations:
to be thin, delicate, refined, elegant, graceful

to be gentle, gracious, courteous, kindly
to be subtle, to know the obscurities of all affairs
to treat with regard for circumstances
to be most soothing and refined in manner
to treat with kindness, goodness, gentleness, benevolence, affection
The names Qahhâr (ever-dominating, overpowering) and Latîf (subtle, refined) are sometimes used
together to honor and appreciate the opposing, yet complementary, ways of the One
(Also written as al-latif, al-lateef, al-latiif the Most Subtle: ya latif, ya lateef, ya latiif)
31. Al-Khabir-The Aware, The Inner-Knowing, The Knower of Reality.
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The Aware.He who has knowledge of the inner, most secret aspects of all things.The One who
knows the truth of things, The Knower of Inner Truth, one is who is aware.
YAKHABlRU: O Aware One! By constant invocation of this glorious Name, those who suffer from bad
habits will soon find them corrected.
Anyone who reads this name continuosly for seven days, will begin to perceive hidden secrets. Any
person, who has an insatiable desire for plesures, should read this Ism constantly Insha-Allah he will
soon be freed from such base desires Any person who reads this name 7 days as much as he can God
will let him know the hidden facts.
The One who knows the internal qualities and meanings of all things. The One who has perfect
knowledge and understanding of the true reality of all things.
The One who knows and understands the meaning of even the most hidden secrets. The One who
know the inner truth of every condition and situation.
The One who knows and understands secret requests and unspoken prayers. The One who knows
and understands the real condition, the inner reality, of everything.
From the root kh-b-r which has the following classical Arabic connotations:
to know, or be aware of the real inner nature of something

to have understanding of the inner, intrinsic nature of something
to know the reality of something
to know the secret inner state of something
to prove, try, test by experience (resulting in inner knowledge)
Related names:
'Alîm denotes knowing with certainty, especially intuitive knowing, omniscience.
Khabîr denotes an understanding of the inner qualities, secrets and true reality.
(Also written as al-khabir, al-khabeer, al-khabiir, the Most Aware: ya khabir, ya khabeer, y
akhabiir)
32. Al-Halim- The most patient, the Clement, The Gentle.
The Forbearing. He who is Most Clement, The One who delays the punishment for those who
deserve it and then He might forgive them. The Most Serene, The Most Kind and Calm Abiding.
YA HALIMU: O Forbearing One! If a farmer writes this glorious Name on a piece of paper, and leaves
it where he has sown his seed, no harm or misfortune will befall his crops.
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If this Ism is written on paper, and soaked in water and then the same water sprinkled on anything
or rubbed onto something, then th quality of "barakah" will be imparted to such a thing and it will
be safeguarded against all calamities.
The One who is kind, gracious and serene in all situations.
The One who is calm and deliberate, never hasty, even with the rebellious and wrongdoers.
The One whose manner is lenient and mild.
The One who gives us the opportunity and situations to learn to be kind, gracious and patient.
From the root h-l-m which has the following classical Arabic connotations:
to be forbearing, mild, lenient, clement

to be forgiving, gentle, deliberate
to be leisurely in manner, not hasty
to be calm, serene
to manage one's temper
to exhibit moderation
Related names:
Halîm is the patience that arises from a sense of deep serenity, lenience, calm deliberation.
Sabûr is the patience that arises by self-restraint, enduring something without complaint.
(Also written as al-halim, al-haleem, al-haliim, the Most Serene: ya halim, ya haleem)
33. Al-’Azim- The Great, Mighty- The Supreme Glory, The Mighty Splendor, The Most Grand,
The Magnificent. He who is Most Splendid.The One deserving the attributes of Exaltment, Glory,
Extolment, and Purity from all imperfection.
YA 'AZIMU: O Magnificent One! Love and respect will attend those who frequently invoke this
glorious Name.The reciter of this Beautiful name of Allah will be graced with grate honour and
dignity and respect Insha-Allah. If a person writes this name on a piece of paper and then washes it
with water and splits that water on the thing he wants to be blessed God will bless him with that
thing.
The One who is greatest, mightiest, grandest and above all.
The One who is of the greatest importance.
The One who is magnificent, vast and most revered.
The One who is of perfect and absolute greatness.
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From the root 'a-z-m which has the following classical Arabic connotations:
to be great, large, big

to be vast, huge, enormous
to be great in rank, importance or dignity
to be imposing, powerful, superior
to be magnificent, honored, revered, sublime
to be immense, stupendous, lofty
to be above imperfection
Note that the letter z sounds nothing at all like the English letter z, but rather is a open-jaw "th"
sound.
Related names:
(Also written as al-'azhim, al-'athim, al-azim, al-athim, al-azeem, al-aziim, the Supreme Glory: ya
'azhim, ya 'athim, ya azim, ya athim, ya azeem, ya aziim)
34. Al-Ghafoor-The Forgiving, The Forgiver of Sins and Faults, The Perfectly Forgiving,
The Pardoner
The One who forgives a lot.
YA GHAFURU: O All-Forgiving One! The constant invocation of this glorious Name will bring relief to
those who suffer from fever and migraine, or who experience grief and sorrow. One who repeats
this mane frequently, all his maladies, sorrow and grief will be removed Insha-Allah. Moreover
Allah will give barakah in his wealth and offspring.
It is related in a Hadith that anyone who says thrice Ya Rab Aghfirly Al-Ghafur while in sajdah, Allah
will forgive all his past sins and any sins that may commit in the future. Any person who reads this
name as much as he can God will prevent him from all pains, sadness and bless with good children
and money and it has been said in a Hadees that a person who reads this name "YA RAB AGFARLY"
while being in sajda God will bless all his sins done before and now.
The One who completely forgives our sins and faults. The One who accepts repentance and pardons
sins and faults.
The One who veils or forgives our faults and sins such that they are not seen by anyone else, not
even the angels.
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The One who is the perfection of forgiveness. The One whose forgiving demonstrates excellence,
completeness and perfection of forgiveness.
From the root gh-f-r which has the following classical Arabic connotations:
to cover, veil, conceal, hide

to pardon, to forgive, to set aright
to cover a thing to protect it from dirt
Note that the root gh-f-r has given rise to three Beautiful Names that are all used in the Qur'ân:
Ghaffâr, Ghafûr and Ghâfir. However, only Ghaffâr and Ghafûr were included in the list of 99
Names narrated by Tirmidhi.
In Qastalânî's commentary on Bukhârî, it is said that the root gh-f-r means a covering or protection
which is either between man and the commission of sin [protecting, or watching over], or between
sin and the effects of that sin [forgiving, veiling or concealing].
In al-Nihâyah (a dictionary of hadîth), it is said that Ghâfir refers to the One who protects us from
the commission of sins, and that Ghafûr refers to the One who forgives our sins and faults.
Sheikh Tosun Bayrak portrays the differences as:
... al-Ghâfir, the veiler of our faults from the eyes of other men; al-Ghafûr, who keeps the
knowledge of our faults even from the angels; and al-Ghaffâr who relieves us from the suffering of
continual remembrance of our faults.
The Arabic word astaghfirullâh (sometimes written as astghfrallâh, estagfurullâh or estaferallâh) is

from this same gh-f-r root, and is an invocation of Divine Protection having a range of possible
connotations that include Allâh please forgive me, Allâh please hide away my faults, Allâh please
watch over me and protect me from faults.
In the lexicon and commentary Tâj al-'Arûs it is mentioned that truly asking for forgiveness must be
by both word and deed, not by the tongue alone.
The names Ghafûr, Ghaffâr and Ghâfir denote forgiving or protecting, while 'Afûw indicates
(Also written as al-ghafur, al-ghafoor, the Forgiving, ya ghafur, ya ghafoor)
35. Ash-Shakur-The Thankful, The Most Grateful, The Most Appreciative, The Rewarder of
Good Works
The Appreciative. He who gratefully rewards good deeds.The One who gives a lot of reward for a
little obedience.
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YA SHAKURU: O Appreciative One! If your life is hard and painful, you should wash your face with
water over which you have repeated this Name forty-nine times; you will then achieve your goals.
Read this name daily 41 times for any difficulties - financial, physical, spiritual, mental et. Insha-
Allah, deliverance will be granted soon. If a person is in very problem or has different kind of pain
he should read this name 41 times everyday and God will bless him.
The One who is most thankful for righteousness and bestows great rewards for good deeds.
The One who gratefully gives large rewards, even for a small amount of good work.
The One who acknowledges and bountifully rewards all acts of goodness, thankfulness and praise.
The One who frequently and greatly approves, rewards and forgives.
From the root sh-k-r which has the following classical Arabic connotations:
to praise or commend for a benefit or benefits

to acknowledge beneficence
to offer thanks, acknowledgement
to be thankful, grateful
to produce, supply, give forth bountifully
(Also written as al-shakur, al-shakoor, ash-shakur, ash-shakoor, the Most Grateful: ya shakur, ya
shakoor)
36. -Al-’Ali-The Most High,The Exalted, The One who is clear from the attributes of the
creatures.
YA °ALIYU: O Most High! Improvement comes with constant invocation of this name; if fortune's
door is closed, it will be opened, and travelers will soon reach home again.
Anyone who reads this Ism daily and constantly, and keeps with him a written copy of it, will be
exalted, granted affluence and all his desires will be fulfilled Insha-Allah. Any person who keeps
this name with him written on a paper and reads this name as much as he can God will give hima
high place and happiness.
The One Who is above and exceeds all others. The Most High, above whom there is nothing higher.
The One whose rank and station are the Most High.
The One who is above and surpasses all that has ever been, all that there now is, and all that shall
ever be.
From the root 'a-l-w which has the following classical Arabic connotations:
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to be high, elevated, lofty

to be exalted, to rise up, to ascend
to be higher, to exceed, surpass
to overcome, overwhelm
to advance, promote, rise above
to mount, be overtop, eminent
(Also written as al-ali, al-aliy, al-alee, al-aliyy, al-aliyyun, the Most High: ya ali, ya aliy, ya aliyy,
ya aliyyun)
37. Al-Kabir-The Most great, The Perfection of Greatness, the big, or Infinite
The One who is greater than everything in status.
YA KABIRU: O Great One! Those who invoke this glorious Name 100 times a day will come to be
highly honoured If anyone who is dismissed from his post - fast for seven days and each day repeat
Ya-Kabiru 1000 times, will be reinstated to his post and moreover graced with honour and dignity
Insha-Allah. Any person who has fallen down from his place should keep 7 fasts and everyday read
this name 1000 times GOd will again give his place back to him.
The One whose essence is the perfection of greatness. The One who is incomparably great.
The One whose greatness is beyond measure. The One whose nature is Greatness.
The One whose own essence is unimaginably great perfection.
From the root k-b-r which has the following classical Arabic connotations:
to be great in rank, dignity, nobility, majesty

to be great in size, vast, formidable
to be great in age, oldest
to be great in learning, most knowing
to have rights above all others
Kabîr is a less intensive form which honors the One as being the essence of greatness.
Related names:
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The phrase Allâhu Akbar, uses this same k-b-r root and means Allâh is the greatest
(Also written as al-kabir, al-kabeer, the Most Great: ya kabir, ya kabeer)
38. Al-Hafiz-The Preserver, The Protector, The Guardian
The Preserver. He who guards all creatures in every detail, preserving everything from calamity and
misfortune until its appointed time. The One who protects whatever and whoever He willed to
protect.
YA HAFIZU: O Preserver! Those who invoke this glorious Name sixteen times a day will be kept safe
from disasters. The one who recites this name of Allah constantly and keeps with him a written
copy of the Ism, will be protected from all hazards, losses and harmful things Insha-Allah. Any
person who keeps this name with him written on a paper or reads it as much as he can he will
always be prevented from dangers and terrors.
The One whose power preserves the heavens and the earth. The One who is the guardian and
preserver of all the worlds.
The One who protects and preserves all of creation from perishing. The One who is vigilantly
guarding every detail of all that has been created.
The One who remembers and preserves all that has ever been and all that is, while keeping under
Divine protection the knowledge of all that shall be.
From the root h-f-z which has the following classical Arabic connotations:
to preserve, guard, protect

to keep, retain, take care of, tend
to prevent from perishing or becoming lost
to be watchful, mindful, attentive, vigilant
Note that the final letter in Hafîz, the Arabic letter z sounds nothing at all like the English letter z,
but rather in Arabic it is a open-jaw "th" sound, although in Farsi and Urdu it is pronounced as a "z".
Related names:
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(Also written as al-hafiz, al-hafeez, the Preserver, the Protector: ya hafiz, ya hafeez)
39. Al-Muqit - The Nourisher ,The maintainer, The Sustainer, The Preserver, The Guardian
The Sustainer. He who gives every creature its sustenance And Strength, The One who has the
Power.
YA MUQITU: O Sustainer! Badly behaved children will improve, if they are made to drink water from
a glass over which this Name has been recited. Anyone who blow in any empty bowl after repeating
this Ism 7 times, and then drinks water from it himself or allow someone else to drink from it or to
take a deep breath from such a bowl then all their desires will soon be fulfilled Insha-Allah. Any
person who reads this name in an empty glass and then fills it water and then drinks himself or
make it drink to any one else or just smells it God will give him desired need.
The One who has the ability to nourish all of creation. The One who maintains all that exists.
The One who oversees all things. The One who guards and preserves.
The One who is the sustainer of all, the seen and the unseen, the outer and the inner.
From the root q-w-t which has the following classical Arabic connotations:
to feed, nourish
to supply, sustain
to keep, preserve, guard
to witness, observe, watch over
Sustenance includes not only a supply of food for the body, but also an endless supply of loving-
kindness for the heart.
(Also written as al-muqit, al-muqeet, al-muqiit, the Sustainer: ya muqit, ya muqeet, ya muqiit)
40. Al-Hasib – The Reckoner, The Accountant, The noble, The Sufficient
The Reckoner. He who knows in every detail and particular the ac-count of all our deeds and
actions throughout our lives.The One who gives the satisfaction Or One Who Suffice For Everyone
And Everything
YA HASIBU: O Reckoner! For protection against thieves, the evil eye, or harm from an enemy,
invoke this glorious Name seventy times, day and night, for seven days beginning on a Thursday.
After every seventy invocations, add the words: basbiya'llabu'l-basib ("Sufficient for me is Allah, the
Reckoner")
When in fear of any human being anything, repeat Ya-Hasbi-Allah Al Haseeb 70 times in the
morning and 70 times at night for eight days starting from Thursday Insha-Allah protection will be
granted against the evil of such a person or thing. Any person who is scared of any other person or
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something else he should start form thursday to read "HASBEE ALLAH AL HASEEB" he will be
prevented form all the dangers.
The One who takes account of all actions and reckons them. The One who is the measurer and
accountant of every deed.
The One who is sufficient to meet all needs. The One who gives what is sufficient and necessary in
every situation.
From the root h-s-b which has the following classical Arabic connotations:
to reckon, number, count, calculate, compute, think

to give without sparing or scanting
to give without the receiver's expectation
to suffice, to be sufficient, or without measure
(Also written as al-hasib, al-haseeb, al-hasiib, the Reckoner: ya hasib, ya haseeb, ya hasiib)
41. Al-Jalil- The Majestic, The Glorious, The Independent, The Sublime, The Resplendent
The Sublime. He who is Lord of Majesty and Grandeur.The One who is attributed with greatness of
Power and Glory of status,Glorious Or One With An Exalted Position,The Majestic. The honorable,
the exalted.
YA JALILU: O Sublime One! You will be revered among men if you write this glorious Name in musk
and saffron, wash off the writing, then drink the liquid from a ceramic container.
Anyone who keeps with him (as ta'weez) on anything (paper, cloth, etc.) On which is inscribed with
safron of musk, Allah will give him honour, greatness, rank and dignity Insha-Allah. Any person who
reads this name as much as he can God will bless him with great respest.
42. Al-Karim- The most generous, the Bountiful, The Benevolent
The Generous. He whose generosity is most abundant,The One who is clear from abjectness.
YA KARIMU: O Generous One! Those who constantly Invoke this glorious Name will be esteemed in
this world and in the Hereafter. Anyone wishing to be revered and honoured by the Ulama and
pious people should continue saying until he falls asleep. Any person who reads this name at the
time of sleeping and sleeps while reading it God will give him respect among big learned people.
The One who is the most generous, both physically and spiritually.
The One who is continually giving forth the grandest and most precious bounty.
The One whose kind, noble and generous essence is most esteemed, valued and honored.
The One who endlessly gives all manner of precious gifts, including support and refuge.
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The One who is eternally giving, even unto those who may not seem (to us) to be deserving.
From the root k-r-m which has the following classical Arabic connotations:
to be noble, grand, high minded

to be generous, giving, beneficent
to be highly esteemed, honored, prized, valued
to be excellent, precious, valuable, rare
to be productive, fruitful
(also written as al-karim, al-kareem, the Most Generous: ya karim, ya kareem)
43. Ar-Raqib- The Watchful, The All-Observing, The Witness,, Watcher -The Caretaker
The Watchful. He who watches vigilantly over the whole universe,all things being subject to His
control.The One that nothing is absent from Him. Hence it‘s meaning is related to the attribute of
Knowledge.
YA RAQIBU: O Watchful One! Allah's protection is assured to those who invoke this Name seven
times, over themselves, their children, their families and their property.Anyone who desires that
his fanily and wealth be protected from destruction and calamities should repeat this Ism each day
7 times and blow on them. He should also continue reading at all times so as to remain safeguarded
at all times. Any person who reads this name 7 times for his family members God will always
prevent them with all the mishappenings.
The One who watches all things. The One who is the ever vigilant witness.
The One from whose observation nothing is hidden. The One who observes all thoughts, deeds and
feelings.
From the root r-q-b which has the following classical Arabic connotations:
to look, watch, be vigilant

to expect, anticipate, await
to keep an eye on, detect, observe
to be mindful of
to be a spy, scout, observer
to regard, hold in consideration, respect
Related names:

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(Also written as al-raqib, al-raqeeb, the Watcher: ya raqib, ya raqeeb)
44. Al-Mujib-The Fullfiller of Prayers, The Answerer of Prayers, The Responsive One,
The Answerer Of Dua'as
The Responsive. He who grants the wishes of those who appeal to Him. The One who answers the
one in need if he asks Him and rescues the yearner if he calls upon Him.
YA MUJIBU: O Responsive One! Those who invoke this glorious Name will find their supplications
granted.The constant reciter of Ya-Mujib will soon perceive that all his dua'as are being granted.
Any person who reads this name as much as he can then his pryers will start getting fullfilled by
God.
The One who answers prayers. The One who responds to needs.
The One who penetrates through every obstacle in order to respond.
The One who responds to an invitation.
The One who responds to requests, prayers and praise by means of gifts and acceptance.
From the root j-w-b which has the following classical Arabic connotations:
to answer, reply, respond, accept

to cut, pierce, penetrate
to have a dialog or conference
to comply with a desire when invited to do so
Mankind's share of this name, to respond when we are called upon, is described in the Qur'ân
(2:186):
When my servants ask thee concerning Me I am indeed close (to them); I listen to the prayer of
every suppliant when he calleth on Me; let them also with a will listen to My call and believe in Me;
that they may walk in the right way.
(Also written as al-mujib, al-mujeeb, Fulfiller of Prayers: ya mujib, ya mujeeb)
45. Al-Wasi’-The enricher, The All-Embracing, The All-Sufficient, The All-Pervading, The
Boundless
The All-Embracing. He who has limitless capacity and abundance.
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YA WASI°U: O All-Embracing One! If this glorious Name is invoked by those who experience
difficulty in making ends meet, the gates of providence will be opened unto them. Anyone desiring
spiritual and material self-sufficiency and independence should repeat over and over. Any person
who will read this name as much as he can God will bless him.
The One whose expansive essence holds and embraces all of creation.
The One who is vast without limit. The One of limitless capacity and abundance.
The One who is ample-giving, all-embracing and all-pervading.
The One whose power, knowledge, mercy and generosity are boundless.
From the root w-s-' which has the following classical Arabic connotations:
to be sufficient in capacity or size, wide, spacious

to be ample, plentiful, bountiful, rich
to comprehend, embrace, include, take in, pervade
(Also written as al-wasi, al-waasi, al-vasi, al-vaasi, the All-Embracing: ya wasi, ya waasi )
46. Al-Hakim-The most Wise, the Judicious.
The Wise. He whose every command and action is pure wisdom.The One who is correct in His doings
YA HAKIMU: O Wise One! For those who constantly invoke this glorious Name, all their endeavors
turn out well. Anyone who repeats Ya-Hakim constantly, Allah will open for him the doors of
knowlwge and wisdom. Anyone whose particular task does not seem to be accomplished should
repeat this Beautiful name of Allah frequently and constantly. Soon will his task be accomplish
Insha-Allah Any person who reads this name as much as he can God will open the doors of
knowledge for him and not even a single work of a person is never completed he should read this
name.
The One who is Most Knowing. The One who possesses the quality of discrimination between right
and wrong and who is free from error or misunderstanding.
The One who has perfect wisdom. The One whose wisdom turns mankind back from wrongdoing.
The One who is qualified to judge the worth of all things.
From the root h-k-m which has the following classical Arabic connotations:
to prevent or restrain from wrongdoing or corruption

to turn someone back from wrongdoing or ignorance
to be wise, knowing the true nature of things
to pass judgment, to decide, pass a verdict
to judge and pass sentence
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The words hakam and hakîm both arise from the same h-k-m root, but hakam is a verbal noun
which emphasizes the delivery of justice, while hakîm is a noun which indicates the essential
nature of the possessor of wisdom.
(Also written as al-hakim, al-hakeem, al-hakiim, the Most Wise: ya hakim, ya hakeem, ya hakiim)
47. Al-Wadud-The Most Loving, The Most Affectionate, The Beloved, The Loving-Kindness
The Loving. He who loves His good servants, and bestows his compassion upon them. He alone
deserves to be loved and to be gained as a friend
YA WADUDU: O Loving One! Any misunderstanding between two people will be removed, if one of
them invokes this glorious Name one thousand times over some food, then gives it to the other to
eat. Anyone who repeats this Ism 1000 time and blows on food, and such food consumed by him and
his wife togetherm their differences and disputes will soon be settled and strong bond of love and
affection will result between the spouses Insha-Allah. Any person who reads this name 1000 on a
food and eats it with her wife then God will remove all the tentions and fights between husband
and wife.
The One who loves. The One who is the source of all love and loving-kindness.
The One Love. The One who is most affectionate. The Beloved.
The One who is deserving of all love and affection. The One who is the goal of the highest love.
From the root w-d-d which has the following classical Arabic connotations:
to love
to be affectionate
to long for, to desire, to wish for
(Also written as al-wadud, al-wadood, the Most Loving: ya wadud, ya wadood)
48. Al-Majid-The All-Glorious, The Glorious and Majestic, The Most Honorable and Praiseworthy
The Glorious. He whose glory is most great and most high. The One who is with perfect Power, High
Status, Compassion, Generosity and Kindness. Most Venerable
YA MAJIDU: O Glorious One! Those who constantly invoke this Name will always be eminent.Anyone
who has contracted a fatal disease such as pox, leprosy etc., Should fast on the 13th and 15th of
the lunar month and after breaking fast repeat this Ism profusely and blow in water and drink such
water. He will soon be cured Insha-Allah. Any person is in an unhealthy stage he should keep the
fasts o f 13,14 and 15 and after the iftar read this name as much as he can God will give him good
health.
49. Al-Ba’ith-The Resurrector, the Raiser from death, The Awakener, The Dispatcher
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The Resurrector. He who brings the dead to life, and raises them from their tombs.The One who
resurrects for reward and/or punishment.
YA BA°ITHU: O Resurrector! Fear of Allah will inspire those who invoke this glorious Name.Anyone
who, at bedtime, places his hand on his bosom and says this name 101 times his heart will become
alive with knowledge and wisdom. Insha-Allah. If a person reads this name 101 time at the time of
sleeping with his hands on his chest his herat will be filled with knowledge and power.
The One who chooses who shall awaken and who shall be sent forth.
The One who decides who to raise up. The One who awakens the dead.
The One who resurrects. The One who rouses up mankind.
The One who sends Light into the worlds. The One who dispatches messengers into the world.
From the root b-'a-th which has the following classical Arabic connotations:
to call forth, awaken

to raise up from sleep or death
to resurrect
to delegate, consign
to send, send out, make manifest
The term Bâ'ith is not specifically used as a Beautiful Name in the Qur'ân.
(Also written as al-baith, al-baaith, the Awakener: ya baith, ya baaith)
50. Ash-Shahid-The Omniscient Witness, The Certifier, The Testifier
The Witness. He who is present everywhere and observes all things.The One who nothing is absent
from Him.
YA SHAHIDU: O Witness! Disobedient children will pay attention to what they are told, if this Name
is recited over them.Anyone wishing that his disobedient wife or children become obedient, should
while placing his hand on their foreheads, repeat this Ism 21 times and blow on them. Soon they
will become obedient Insha-Allah. If any persons wife or children are irespectable then he should
keep his hand on their forehead and read this name 21 times they will become respectable.
The One who directly and ever-presently observes everything in creation. The One from whose
knowledge nothing is hidden.
The One who witnesses both that which is seen and that which is unseen. The One who has
knowledge of all that happens everywhere at all times.
The One who is the ultimate witness on judgment day.
From the root sh-h-d which has the following classical Arabic connotations:
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to bear witness
to offer testimony
to have knowledge of, to experience
to be present with
(Also written as al-shahid, al-shaheed, ash-shahid, ash-shaheed, the Testifier: ya shahid, ya

shaheed)
51. Al-Haqq-The Truth, The Reality, The Just and Correct, The Truly Existing
.He whose being endures unchangingly.The One who truly exists.
YA HAQQU: O Truth! If you have lost something, you will find it by invoking this Name.Anyone
whose family member is missing or has absconded or anyone whose belongings are stolen should
inscribe Al-haq all 4 corners of a square paper and at the time of Sehri place such paper on his
palms and lift it towards the heavens and make dua. Soon will the missing person return or the
stolen goods be recovered free from any harm or damage Insha-Allah. If a perosn writes this name
on a square piece of paper on its every side and then in the morning keeps that paper in his palm
and raises his hands and prays to God he willget back the missing thing or person without any loss
or misshappen.
The One who is the truth, the real, and the truly-existing. The One whose essence is the only
substance and the only reality.
The One whose essence is wisdom, justice, right, rightness. The One who is just, right, proper,
correct. The One whose existence is undeniable.
The One who acts in accord with the needs of every situation. The One through whom all
righteousness, justice, and truth are revealed.
From the root h-q-q which has the following classical Arabic connotations:
to be suitable to the requirements of wisdom, justice, truth or fact

to be in accord with the needs of the situation
to be true, right, correct, just, proper
to be genuine, authentic, real, sound, substantial
to be established, confirmed as fact
to be necessary, requisite, justified
to be unavoidable, inevitable, due
to be binding, obligatory, incumbent upon
to happen without doubt or uncertainty
(Also written as al-haqq, the Truth: ya haqq)
52. Al-Wakil-The Guardian, The Trustee, The Disposer of Affairs, The Advocate
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The Trustee. He who manages the affairs of those who duly commit them to His charge, and who
looks after them better than they could themselves.The One who gives the satisfaction and is relied
upon.
YA WAKILU: O Trustee! By constantly invoking this Name, one comes to enjoy the protection of
Allah against the perils of water, fire, or any other threat.Anyone fearing any calamity caused by
an act of God should say Ya-Wakilu repeatedly. He will be protected from all calamities Insha-
Allah.
The One and only One who can be entrusted with the management and resolution of all affairs. The
One who is the supreme trustee, guardian and administrator of all things.
The One who may be trusted to do better for us that we can do for ourselves. The One who can be
entrusted to provide the perfect resolution for all matters.
From the root w-k-l which has the following classical Arabic connotations:
to appoint or entrust for the care or management of something

to have a commissioned agent, a guardian of one's interests
to rely upon, confide in, lean upon, submit to
This same root w-k-l also gives rise to the word tawakkul (or tawakul), which indicates submitting
to Allâh, relying upon Allâh, putting one's trust in Allâh.
In Farsi/Urdu the "w" is commonly transliterated as "v", as in al-Vakîl.
One's trust in Allâh should not be allowed to breed laziness or lack of care, but rather one must
always do one's own personal best, and then leave the rest to Allâh, as indicated so clearly by the
Prophet Muhammad when he said:
―Tie your camel, then put your trust in Allâh.‖
(Also written as al-wakil, al-wakeel, al-vakil, al-vakeel, the Trustee: ya wakil, ya wakeel )
53. Al-Qawi- The Supremely Strong, The Inexhaustible Strength
The Most Strong, The One with the complete Power.
YA QAWIYU: O Most Strong! An invocation to ward off harm from a superior foe.Anyone genuinely
oppressed or victimized should read this Ism profusely with view to counteracting the oppressor.
Allah will render him protection. Insha-Allah. (this should never be done if circumstances do not
warrant) Any person who reads this name at time of any dangers through the sky and makes God
his lawyer he will be prevented from the dangers of sky. Any person who is really misrable he only
should read this name so let his enemies go.
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The One whose strength is supreme. The One who possesses unlimited strength and endurance.
The One whose vigor and strength prevail over all of creation.
The One who is beyond all weakness. The One whose strength is inexhaustible.
From the root q-w-y which has the following classical Arabic connotations:
to be strong, vigorous, potent

to be robust, hardy, sturdy
to have sufficient strength or power
to prevail over
Related names:
decrees or decides.
This name is sometimes written as al-Qawiyy.
(Also written as al-qawi, al-qawee, al-qawii, the All-Mighty: ya qawi, ya qawee, ya qawii)
54. Al- Matîn -The Firm, The Strong, The Steadfast, The Ever-Constant
The Firm. He who is very Steadfast.The One with extreme Power which is un-interrupted and He
does not get tired.
YA MATINU: O Firm One! Difficult tasks become easy for those who invoke this Name. Any lady
whose breast do not yield milk, should be made to drink water wherein the inscription Ya-Matin
was soaked. Her breast will abound in milk Insha-Allah.
The One who is most steadfast and solid. The One whose strength produces certitude.
The One who is loyal, firm and constant. The One whose nature is the utmost firmness and
steadfastness.
The One who can easily overcome anything through supreme firmness and strength of
determination.
From the root m-t-n which has the following classical Arabic connotations:
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to be strong, stout, firm, hard

to be solid, robust
to be steadfast, certain, sure
to possess any quality in a strong degree
the hard outer or apparent part of something
elevated and hard ground
Related names:
decrees or decides.
(Also written as al-matin, al-mateen, al-matiin, the Unbreakable Might: ya matin, ya mateen, ya
matiin)
55. Al-Walî- The Protecting Friend, The Loving Defender, The Nearby Guardian ,The Patron
The Protecting Friend. He who is a friend to His good servants.
YA WALIYU: O Protecting Friend! Those who constantly invoke this Name may hope to become the
friends of Allah.If anyone's wife of ill-character, this Ism should be recited constantly while in her
presence. She will soon become of good character Insha-Allah.
The One who is lover, protector and lord. The One who is lovingly supportive.
The One who is the protecting friend. The One who guards and rules all of creation.
The One who lovingly guides mankind to turn toward the path of righteousness.
From the root w-l-y which has the following classical Arabic connotations:
to be near, close, nearby

to be a friend, helper, supporter
to defend, guard (lit. friendly dealing)
to be in charge, to turn one toward something
to be the master, owner, lord
According to Râghib, the root w-l-y indicates one thing taking place by the side of another in such a
way that there is no distance between them, both physical and figurative.
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Wâlî emphasizes the aspects of lordship, ownership and mastery of the One who is also friend and
helper.
Walî emphasizes the nearness and loving, protective, guarding and helping aspects of the One who
is also the lord and master.
(Also written as al wali, al walee, al-waliy, al-waliyy, al-vali, al-valee, the nearest friend: ya wali,
ya walee)
56. Al-Hamîd- The Praiseworthy, The Laudable One, The Object of all Praise
The Praiseworthy. He to whom all praise belongs, and who alone is lauded by the tongues of all
creation.The praised One who deserves to be praised.
YA HAMIDU: O Praiseworthy One! Those who invoke this glorious Name will earn people's love and
approval. Should anyone recite in seclusion Ya-Hamid 93 times for 45 days, all his evil habits and
bad qualities will change into good habit. Insha-Allah. Any person who reads this name everyday
93 times in alone then all his bad habbits will be gone.
The One who is praised and is praiseworthy. The One who is worthy of all thankful praise. The One
and only One who truly deserves all praise, honor and adoration.
The One who is exalted, praised and glorified by the very existence of creation. The One who
deserves every manner of praise, exaltation and glorification, both public and private.
From the root h-m-d which has the following classical Arabic connotations:
to praise, to laud with deep feelings of adoration and submission

to praise one for something done by that one's own will
to speak well of, honor, commend
to eulogize
The root h-m-d denotes the highest praise and honoring being offered with deep feelings of
thankfulness, admiration, humility and submission.
Hamîd indicates one who is praised and praiseworthy due to his own inherent qualities, not due to
any specific favor, and who does glorious works entirely of his own volition and according to his
own will.
Shakûr denotes appreciation, gratitude or praise for some particular favor.
The root h-m-d is also the basis of the expression al-hamdulillâh (all praise is for Allah), as well as
being the root of the names Ahmad (praiseworthy), Mahmûd (praised) and Muhammad (much
praised, or repeatedly praised).
(Also written as al-hamid, al-hameed, al-hamiid, the Praiseworth: ya hamid, ya hameed, ya hamiid)
57. Al-Muhsî- The Reckoner, The Counter, The Appraiser, The Accountant
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The Reckoner. He who knows the number of every single thing in existence, even to infinity. The
One who the count of things are known to him.
YA MUHSI: O Reckoner! If those who fear the Final Reckoning invoke this Name 1,000 times, it will
become easier for them to render account.The recital of this name 20 times daily and blowing on
twenty pieces of bread and conuming it, will cause Allah to make the entire creation subservient to
the reciter Insha-Allah. Any person who writes this name on 20 pieces of a roti and eats it everyday
all the nation will come to learn from him.
The One who knows the details of each and every thing. The One who possesses all quantitative
knowledge.
The One who comprehends everything, small or great, inner or outer. The One who registers and
records every thought and deed.
From the root h-s-y which has the following classical Arabic connotations:
to number, count, reckon, compute

to collect in an aggregate by numbering
to register or record something
to take an account of something
to comprehend or know altogether
to possess full comprehension
The name Mushî is not specifically used as a Beautiful Name in the Qur'ân.
(Also written as al-muhsi, al-muhsee, al-muhsii, the reckoner: ya muhsi, ya muhsee)
58. Al-Mubdî- The Originator, the Creator, The Starter, The Beginner
The Originator. He who creates all creation ab initio without matter or modelThe One who started
the human being. That is, He created him.
YA MUBDI'U: O Originator! If this Name is invoked over a woman who is threatening to miscarry, she
will be spared the dangers of pregnancy. Anyone who, while placing his hand on the stomach of his
pregnant wife, repeats Ya-Mubdi 99 times of the time at Sehri, neither will she have a miscarriage
nor will she give birth prematurely Insha-Allah. The Originator
The One who is the originator of all creation. The One who is the founder of creation.
The One who begins all things. The One who initiates all creation.
From the root b-d-' which has the following classical Arabic connotations:
to begin, create, make something new

to make something be first, have precedence
to contrive a new thing
to invent, to do first
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to commence, start, at the beginning
The term Mubdi' is not specifically used as a Beautiful Name in the Qur'ân.
The terms al-Mubdi' (the Starter) and al-Mu'îd (the Restorer) are often used together in the hadith,
and are also paired together by many commentators including al-Ghazâlî who described them as:
al-Mubdi' (the Beginner) al-Mu'îd (the Restorer) - these terms mean the One who bestows existence,
and when this origination is not preceded by something like it, it is called a beginning; but when it
is preceded by something like it, then it is called restoration.... all things began with Him and are
restored to Him; began in Him and in Him are restored.
And similarly, the two attributes al-Mubdi' al-Mu'îd are defined together in the lexicon Tâj al-'Arûs
as:
He who createth mankind, and who returneth them after life to death...
In some Classical Arabic literature, the participles Mubdi' and Badî' are used interchangeably.
However, in many Qur'ân commentaries, these terms are used to describe slightly different
attributes, with the name Mubdi' emphasizing the initiation of creation, while Badî' emphasizes the
awesome innovation of such creation.
Related names:
Mubdi' is the One who initiates, starts or begins the production or creation of all things.
Badî' is the One who creates in awesome, wonderful, amazingly original ways that have no
precedent whatsoever.
Mu'îd is the One who repeats, restores and revives that which had been previously invented.
Bâri' is the way the One works with substances, often creating from existing matter, making and
evolving that which is free and clear of imperfections, free and clear of any other thing.
Khâliq is the One who continues to plan, measure out and create and who has the power to change
things from one state to another, in and out of existence.
Musawwir is the One who arranges forms and colors, and who is the shaper of beauty.
(Also written as al-mubdi, the Originator: ya mubdi)
59. Al-Muîd- The Restorer, The Reviver, The Renewer, The Re-Creator
The Restorer. He who recreates His creatures after He has annihilated them.The One who brings
back the creatures after death, the Power To Create Again
YA MU°lDU; O Restorer! Invoke this glorious Name seventy times to ensure the safe return of an
absent member of the family.When any person is lost, then this Name should be repeated 70 ties in
each corner of thr house during the night when everyone is asleep. He will either return within 7
days of his whereabouts will be known within that period Insha-Allah. After all the person's have
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gone to sleep a person should read this name 70 times in all the four corners of his house then if a
person has been lost or gone from his house will return back.
The One who restores and repeats all that has been created. The One who constantly renews,
revives and repeats creation.
The One who restores and revives the spiritual essence of every person. The One who repeatedly
renews mankind's proper relationship with goodness.
The One who repeatedly restores and revives creation, both physically and spiritually.
From the root '-w-d which has the following classical Arabic connotations:
to return to something
to repeat, reproduce, to come back
to restore, to renew
The term Mu'îd is not specifically used as a Beautiful Name in the Qur'ân.
The terms al-Mubdi' (the Starter) and al-Mu'îd (the Restorer) are often used together in the hadith,
and are also paired together by many commentators including al-Ghazâlî who described them as:
al-Mubdi' (the Beginner) al-Mu'îd (the Restorer) - these terms mean the One who bestows existence,
and when this origination is not preceded by something like it, it is called a beginning; but when it
is preceded by something like it, then it is called restoration.... all things began with Him and are
restored to Him; began in Him and in Him are restored.
And similarly, the two attributes al-Mubdi' al-Mu'îd are defined in the lexicon Tâj al-'Arûs as:
He who createth mankind, and who returneth them after life to death...
Related names:
(Also written as al-mu'id, al-muid, al-mu'eed, al-mueed, the Restorer: ya muid, ya mu'eed, ya
mueed)
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60. Al-Muhyî- The Bestower of Life, The Giver of Life, The Reviver
The Giver of Life. He who confers life, gives vitality, revives.
YA MUHYI: O Giver of Life! For relief from a crushing burden, invoke this Name seven times daily
The One who took out a living human from semen that does not have a soul. He gives life by giving
the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the
light of knowledge.
The sick should constantly say or alternatively it could be said over and over and blown on a person
who is ill. His health will be restored Insha-Allah. Anyone who says Ya-Muhyi 89 times and blows on
himself, will be safeguard against all obstacles and bandages Insha-Allah. If any person is not
healthy he should read this name as much as he can and he will become healthy.
The One who created life. The One who makes all things live. The One who decides what will be
vitalized and brought to life.
The One, and only One, who can bring something to life.
The One who brings the heart to life. The One who revives and grants wholeness, even to the
spiritually dead.
From the root h-y-y which has the following classical Arabic connotations:
to live, to be living
to become apparent, distinct
to animate, to revive
to vitalize, to call into being
to be whole, sound
to call, summon, invite, hasten
The name al-Hayy (ever-living) is also from this same h-y-y root.
The names Mumît (the life-taker) and Muhyî (the life-giver) are opposites.
(Also written as al-muhyi, al-muhyee, al-muhiyy, al-muhyii, the Life Giver: ya muhyi, ya muhyee,
ya muhiyy)
61. Al-Mumît- The Bringer of Death, The Death Giver, The Slayer, The Life-Taker
The Creator of Death. He who creates the death of a living creature.The One who renders the living
dead.
YA MUMTTU: O Creator of Death! May be invoked to bring about the destruction of one's enemy.Any
one has no control over his nafs should place his hand on bosom and continue saying before he falls
asleep. If Allah wills, he will be given the strength to control his self. Any person who's brain is not
in his control should read this name while going to sleep with his hands on his chest and go to sleep
then his brain will be under his control.
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The One who created the inanimate world, to which all living forms return.
The One who ordains what shall become lifeless.
The One who creates the appearance of death, physically or spiritually.
From the root m-w-t which has the following classical Arabic connotations:
to die, pass away, burn out, be lifeless

to be quiet, still, calm
to be inanimate
to be deprived of sensation
to be spiritually dead, lacking spiritual life
The name Mumît is not specifically used as a Beautiful Name in the Qur'ân.
The names Mumît (the life-taker) and Muhyî (the life-giver) are opposites.
The esoteric meaning of this name is well summarized by the Sufi saying that one should strive to
"die before you die". In such a light, al-Mumît is the One who has the power to kill lusts and
attachments, the One who can slay the sense of separateness, the One who can quiet the ego.
(Also written as al-mumit, al-mumeet, al-mumiit, the Life Taker: ya mumit, ya mumeet)
62. Al-Hayy-The Living, The Alive, The Everlasting, The Ever-Living
The Living. The Ever-Living, who knows all things and whose strength is sufficient for
everything.The One attributed with a life that is unlike our life and is not that of a combination of
soul, flesh or blood.
YA HAYYU: O Living One! Long life will be enjoyed by those who constantly invoke this
Name.Anyone desiring sound health should say this Ism 3000 times daily. If a sick person writes this
ism in a bowl with musk and rose water and then washes such inscription with water and drinks the
water, he will soon be cured from his illness Insha-Allah. Alternatively, if such water is given to a
person who is ill, he will be cured. Insha-Allah. Any person who reads this name 3000 thousand
times he will never fall ill.
The One who is undying, everlasting. The One who is eternally whole and sound.
The One Life from whom all life arises. The One who calls all life into being.
The One who animates all life and who makes each living thing different and distinct.
From the three letter root h-y-y, which has the following classical Arabic connotations:
to live, to be living
to become apparent, distinct
to animate, to revive
to vitalize, to call into being
to be whole, sound
to call, summon, invite, hasten
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The attributes of al-Hayy and al-Qayyûm are often used to together, with al-Hayy signifying the
attribute of ever-lasting life, and al-Qayyûm signifying the attribute of self-existing life. Thus, the
attributes of al-Hayy and al-Qayyûm express two aspects of the One Life.
Abu Hurairah reported that whenever the Prophet, peace be upon him, was faced with a serious
difficulty, he would raise his head to the sky and supplicate, "Subhan-Allah al-'Azim (glory be to
Allah, the Mighty)." And when he implored seriously and strongly, he would say "Ya Hayyu, Ya
Qayyum (O Ever-Living One, O Self-Existing One)." (hadith of Tirmidhi)
(also written as al-hayy, the Ever-Living, ya hayy)
63. Al-Qayyûm- The Self-Subsisting of life, The Eternal, the Self Sustaining
The Self-Subsisting. He who maintains the heavens, the earth, and everything that exists.The One
who remains and does not end.The Self-Existing One upon Whom all others depend
YA QAYYUMU: O Self-Subsisting One! Those who invoke this Name will not lapse into heedlessness.
Anyone who says this name continually, will attain honour and dignity amongst people. Anyone
saying it constantly in seclusion will become affluent and wealthy Insha-Allah. And anyone who
continues to Ya-lethargy and laziness will varnish Insha-Allah. Any person who reads this name will
get respect among others.
The One whose nature it is to exist. The One who is free of any dependence on anything else for
existence.
The One through whom all things arise. The One by whom all things are eternally managed aright.
The Ever-Living, Self-Existing One who is the foundation upon which all things exist.
From the root q-w-m which has the following classical Arabic connotations:
to stand up, to rise up, to ascend, become high

to begin, to start, to come to pass
to arise, to set out
to be on-going, to exist
to be founded, to be built on
to undertake, to carry out, to manage
to make aright, straighten out, accurate, exact
to make righteous, upright
The attributes of al-Hayy and al-Qayyûm are often used to together, with al-Hayy signifying the
attribute of ever-lasting life, and al-Qayyûm signifying the attribute of self-existing life. Thus, the
attributes of al-Hayy and al-Qayyûm express two aspects of the One Life.
Abu Hurairah reported that whenever the Prophet, peace be upon him, was faced with a serious
difficulty, he would raise his head to the sky and supplicate, "Subhan-Allah al-'Azim (glory be to
Allah, the Mighty)." And when he implored seriously and strongly, he would say "Ya Hayyu, Ya
Qayyum (O Ever-Living One, O Self-Existing One upon Whom we all depend)." (hadith of Tirmidhi)
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The attribute of al-Qayyûm is also nicely described by the words of Acts 17:28 which say: in Him
we live and move and have our being
The name al-Qayyûm also has much the same meaning as the Hebrew phrase in Exodus 3:14 which
is often translated as I am that I am, or I am that which I have become.
As Sri Aurobindo wrote in his commentary of the Isha Upanishad:
God is the only Being and all other existences are only His becomings.
The word mustaqîm, also from this same q-w-m root, means straight, righteous, upright, rising
upwards or ascending.
(Also written as al-qayyum, al-qayyoom, the Self-Existing: ya qayyum, ya qayyoom)
64. Al-Wajîd - The Finder, The All-Perceiving, The Wealthy, The Resourceful
The Finder. He who finds what He wishes when He wishes.The Rich who is never poor. Al-Wajd is
Richness.
YA WAJIDU: O Finder! Those who invoke this Name are favored with richness of heart. Anyone who
continues to say this Name while eating meals, the food thus consumed will become a source of
strength, illumination and noor for his heart Insha-Allah. A person should read this name while he
is eating it will be good for him.
The One who has discovered and obtained everything.
The One who perceives and possesses everything.
The One who has no wants and who lacks nothing.
From the root w-j-d which has the following classical Arabic connotations:
to find, discover, attain what was sought

to become aware of something, to perceive, to experience
to gain or possess wealth, property, resources
to be rich, to have abundance
to be without wants
The name Wâjid is not specifically used as a Beautiful Name in the Qur'ân.
The ancient roots of wâjid point toward an open hand holding of every manner of abundance.
(Also written as al-wajid, al-waajid, the All-Perceiving: ya wajid, ya waajid,)
65. Al-Maajîd- The Noble, The Generous, The Magnificent
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The Noble. He whose dignity and glory are most great, and whose generosity and munificence are
bountiful.The All-Excellent And The One With Veneration, the illustrious.
YA MAJIDU; O Noble One! The hearts of those who invoke this Name will be enlightened. Anyone
who says this beautiful name of Allah in seclusion to such an extent and in such a manner that he
becomes euphoriam then the light and noor of Allah will soon become evident in his heart. The
Noble
The One whose deeds are glorious, dignified, noble, honorable and exceedingly generous.
The One whose deeds and ways are noble, great and bountiful.
The One who shows mankind the highest, most perfect example of goodness, richness, and
generosity.
From the root m-j-d which has the following classical Arabic connotations:
to be glorious, dignified, noble and honorable

to be lauded, exalted, sublime
to be liberal, bountiful, exceedingly generous
The name Mâjid is not specifically used as a Beautiful Name in the Qur'ân.
Al-Majîd indicates the One whose essential nature is glorious, dignified, noble and honorable, and
whose essential nature is to give liberally and bountifully.
Al-Mâjid denotes the One who is praised for the specific deeds and attributes of great glory,
dignity, nobility, honor, and exceeding generosity.
That is, the name al-Majîd denotes the glorious essential nature of the One, while the name al-
Mâjid honors specific deeds performed by the One.
(Also written as al-majid, al-maajid, the One whose deeds are glorious: ya majid, ya maajid)
66. Al-Wahid- The One, The Creator of Diversity from Unity, The Manifestation of Unity
The Unique, He who is Single, absolutely without partner or equal in His Essence, Attributes,
Actions, Names and Decrees.The One without a partner, the Unique.
YA WAHIDU: O Unique One! Those who frequently invoke this glorious Name, alone in a quiet place,
become immune to fear and delusion. Anyone who desires that the fear and love for the creation
be driven out of his heart, should recite this Ism 1000 times daily. Anyone desiring good and pious
children, should inscribe this Ism (on paper, cloth, etc.) and keep it with him at all time. Any
person who has no children should write this name on a piece of paper and keep it with himself God
will give him good children.
The One unique starting point from which all else has arisen.
The One source from which all of creation springs forth.
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The One whose unity includes all that appears as diverse, separate or individual.
From the root w-h-d which has the following classical Arabic connotations:
to be one, to be made one, to be called one

to connect, join, unite
to be unique, singular
to be one apart from others
The ancient roots of Ahad point toward to the essential qualities which describe Unity, while the
ancient roots of Wâhid point toward the manifestations which arise from that Unity.
That which is Ahad cannot be divided into parts, or any parts distinguished. That which is Wâhid has
the appearance of being divisible into separate parts, or being comprised of separate parts.
Ahad is used to refer to the One, the sole One, the One who was not begotten and who has ever
been alone, the One who has no second, the Indivisible.
Wâhid indicates the solitary Starting Point, the One Source, the First of the Many, from which all of
creation has arisen as manifestations of Unity. From a human point of view, the manifestations may
appear separate and diverse, but in reality they are One.
(Also written as al-wahid, al-waahid, the One: ya wahid, ya waahid)
67. Al-Ahad - The One and Only, Unique, The Unity
The One who has ever been and ever remains alone. The incomparable, unequalled, indivisible
One. The One who is the essence of Unity. The Sole One. The One and Only One.
YA AHADU: O One! Certain mysteries are revealed to those who invoke this Name 1,000 times.
The One who has no second [that shares] in the lordship, nor in the essence, nor in the attributes.
The One who was not begotten and has never begotten.
The One who depends upon no other, and to Whom there is no likeness. The One in whom all
names, attributes and relationships are united.
From the root a-h-d which has the following classical Arabic connotations:
to be one
to be the only one, one alone, sole
to unite, unify
The ancient roots of Ahad point toward to the essential qualities which describe Unity, while the
ancient roots of Wâhid point toward the manifestations which arise from that Unity.
That which is Ahad cannot be divided into parts, or any parts distinguished. That which is Wâhid has
the appearance of being divisible into separate parts, or being comprised of separate parts.
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Ahad is used to refer to the One, the sole One, the One who was not begotten and who has ever
been alone, the One who has no second, the Indivisible.
Wâhid indicates the solitary Starting Point, the One Source, the First of the Many, from which all of
creation has arisen as manifestations of Unity. From a human point of view, the manifestations may
appear separate and diverse, but in reality they are One.
(Written as al-ahad, the One and Only: ya ahad)
68. As-Samad- The Eternal, The Everlasting, The Satisfier of Every Need, Free From Want
The Eternal. He who is the only recourse for the ending of need and the removal of affliction. The
Master who is relied upon in matters and reverted to in ones needs.
YA SAMADU: O Eternal One! Allah will meet all the needs of one who frequently invokes this
glorious Name, and that person will find that others need him. Anyone who places his head in
jajdah at the time of Sehri and repeats this beautiful name 115 times or 125 times will be granted
spiritual and physical truthfulness Insha-Allah. Anyone saying it constantly while in the state of
wudhu will soon become independent of the entire creation Insha-Allah. The Eternal.
The One who is eternal and above whom there is none. The One who is unaffected, unchanged,
and without any needs.
The One who is besought by all, and who is above all. The One who can satisfy every need and
without whom no affair could be accomplished.
The One who satisfies every need as it should be satisfied, and not necessarily as mankind might
imagine.
The One who is the sole recourse, the only one to turn to. The One upon whom all depend, yet who
does depend on any.
From the root s-m-d which has the following classical Arabic connotations:
to endeavor to reach or attain something

to turn to, to need
to direct oneself toward or aim toward something
to set up, to erect something
to remain unaffected, unchanged
to be sublime, everlasting
(Also written as al-samad, as-samad, the Eternal: ya samad)
69. Al-Qâdir - The All-Powerful, The All-Capable, The Most Able
The All-Capable. He who is Able to do what He wills as He wills. The One attributed with Power.
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YA QADIRU: O All-Capable One! Those who invoke this Name will find all their wishes
fulfilled.Anyone who, after offering 2 rakaat solat, says this Ism 100 Times, Allah will humble and
disgrace his enemies (provided he is justified). And if it is said 41 times before undertaking a
difficult task, the difficulty will be removed Insha-Allah. If anynperson his having problems in his
work then he should read this name 41 times then his problem will be solved.
The One who possesses the power and the ability to measure-out anything and everything.
The One who has the capability to make any decree and to determine what will be.
The One whose decree determines the measure and distribution of all things.
The One who does as He wills, acting or not acting in accord with whatever He decides.
From the root q-d-r which has the following classical Arabic connotations:
to measure something
to make manifest the measure of something
to distribute or apportion (as though by measure), measure-out
to decree, to ordain, to decide a matter (as though measuring it to fit)
to exercise thought in preparing something, to make use of reason (measuring out)
to have the power to accomplish, to be rendered able, capable
to be able to prevail, to be empowered, to have control over
This name is used in the Qur'ân. For example, see 77:23, 6:37
Muqtadir is an intensive form of the root q-d-r which emphasizes the Supreme Power to enforce or
enact whatever Divine wisdom decides; being omnipotent, having the ability to do everything.
Qâdir is a less intensive form of the root q-d-r which describes the attribute of being able to
decree, ordain, appoint, measure-out, decide.
These both involve power in the sense of power being the intention by which something comes into
being according to a certain measure and a certain willful decree, as in saying 'kun' (Be!), and it is.
Related names:
Qawî - the One who is all-mighty and possesses inexhaustible strength.
Matîn - the One whose nature it is to be firm, determined, steadfast.
Qâdir - the One whose nature it is to decree, ordain, appoint, measure-out, decide.
Muqtadir - the One whose supreme power enforces whatever Divine wisdom decrees or decides;
omnipotent, able to do everything.
(Also written as al-qadir, al-qaadir, the Most Able: ya qadir, ya qaadir,)
70. Al-Muqtadir The All-Determining, The Prevailing Ordainer, The Powerful Determiner
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The All-Powerful. He who disposes at His will even of the strongest and mightiest of His
creatures.The One with the perfect Power that nothing is withheld from Him.
YA MUQTADIRU: O All-Powerful One! Those who often invoke this Name will awake from heedless
sleep. Anyone who continues to recite this name after awakening or says it 20 times. Allah will
have all his tasks fulfilled efficiently Insha-Allah. Any person who reads this name as much as he
can after waking up in the morning or atleast 20 times all his wrok will be done easliy.
The One whose supreme power determines and delivers the suitable measure of all things. The One
whose decisions always prevail. The One who has power and ability to ordain all things.
The One who is empowered to do whatever wisdom decides. The One who has the power and ability
to decide the outcome of all matters.
The One whose power enforces all decrees and ordains the course of all affairs. The One whose
decree prevails in every situation.
From the root q-d-r which has the following classical Arabic connotations:
to measure something, know the measure of something

to distribute, allot or apportion the suitable measure
to decree, to ordain, to decide a matter (as though measuring it to fit)
to exercise thought in preparing something, to make use of reason
to intend or determine something
to have the power to accomplish, to be rendered able
to be able to prevail, to be empowered
Qâdir, from this same q-d-r root, indicates the supreme ability to make a decree or ordain
something, while Muqtadir points to the supreme power by which that decree is enacted.
That is, Muqtadir is an intensive form of the root q-d-r which emphasizes the use Supreme Power to
actively enforce whatever Divine wisdom decides.
The Arabic prefix mu at the beginning of the word points toward the means by which something
happens, or the embodiment of an action, leading to translations such as the one who is, or the one
who does (similar to the suffix er in English).
Qâdir is a less intensive form of the root q-d-r which describes the attribute of being able to
decree, ordain, appoint or decide.
Related names:
Qâdir - the One whose nature it is to decree, ordain, appoint, measure-out, decide.
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Muqtadir - the One whose supreme power enforces whatever Divine wisdom decrees or decides;
omnipotent, able to do everything.
(Also written as al-muqtadir, the All-Powerful: ya muqtadir)
71. Al-Muqaddim- The Advancer ,The Presenter, The Promoter, One Who Causes
Advancement
The Accelerator. He who brings forward whatever He wills. He makes ahead what He wills, The
One who Brings Forward, The Expediter
YA MUQADDIMU: O Accelerator! No harm will befall those who invoke this Name, whether on the
battlefield or in any dangerous place.Anyone who says this ism abundantly at the time of war,
battle or jihad. Allah will give him courage (to make advances) and he will be safeguarded from the
enemy Insha-Allah. And one who says it all times, will become obedient and submissive to Allah...
Insha-Allah. Any person who reads this name at the time of war his feet will never return and he
will be prevented from his enemies.
The One who moves things forward. The One who grants advancement.
The One who expedites things. The One who advances or promotes.
From the root q-d-m which has the following classical Arabic connotations:
to precede, to come before

to head, to lead
to offer, to bring forward
to make foremost, to put at the front
to advance, to promote
to exist without beginning
The name Muqaddim is not specifically used as a Beautiful Name in the Qur'ân.
The names Muqaddim (promoter) and Mu'akhkhir (delayer) are opposites.
(Also written as al-muqaddim, the Promoter: ya muqaddim)
72. Al-Mu'akhkhir- The Delayer, The Postponer, the one that keeps behind, The Deferrer
The Delayer. He who sets back or delays whatever He wills.The One who delays what He wills.
YA MU'AKHKHIRU: O Delayer! No love butl the love of Allah will take root in the heart of one who
recites this Name one hundred times a day.The frequent reciter of this beautiful Name will soon
resort to genuine repentance. One who recites it 100 times daily with constancy, will soon become
dear and favourite to Allah Insha-Allah. The Delayer
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The One who delays or postpones. The One who puts off advancement.
The One who holds back or keeps something back to put it in its proper place.
The One who causes something to lag behind.
From the root a-kh-r which has the following classical Arabic connotations:
to cause to go back, backwards, retreat, recede

to retire, to drive back
to put behind or after
to cause to remain behind, hang back, lag behind
to postpone, put off, delay, retard
The name Mu'akhkhir is not specifically used as a Beautiful Name in the Qur'ân.
The name al-âkhir (last) also comes from this same a-kh-r root, and is the opposite of Awwal (first).
The name Mu'akhkhir (delayer) is the opposite of Muqaddim (promoter).
(Written as al-muakhkhir, the Delayer: ya muakhkhir)
73. Al-Awwal- The First One, The Pre-Existing
The One whose Existence is without a beginning.
YA AWWALU; O First! If you wish to have children, or to be united with an absent relative, invoke
this Name one thousand times on forty Fridays.Anyone desires of male children should say this ISm
40 times daily for 40 days. His need will soon be fulfilled. Insha-Allah. And if any wayfarer (musafir)
says it 1000 times on a Friday, he will soon return to his people safe and sound... Insha-Allah Any
person who is a traveller should read this name 1000 times so he will return home ver soon without
any loss.
The One who is the first, the beginning, the foremost. The Prior-Existing One who existed before all
of creation.
The One who was before any thing or any being. The One who is the cause of all the worlds.
The One who is the beginning of every action, command or thought.
From the root a-w-l which has the following classical Arabic connotations:
to be first, principle, to be before

to come back to, to return
to precede, to be the first part
to be foremost
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Awwal (first) and âkhir (last) are complementary attributes.
(Also written as al-awwal, al-awal, the First: ya awwal, ya awal)
74. Al-Âkhir-The Last, The End and The Ultimate

The One whose Existence is without an end.
YA AKMIRU: O Last! Those who often Invoke this glorious Name will live and die well.Anyone wishing
that (i) the love for Allah become firmly established in his heart; (ii) the love for anything or
anyone besides Allah be driven out of his heart; (iii) compensation should be made for all his sins;
(iv) he dies in the state of Iman, then he should say this Ism 1000 times daily. Any person who reads
this name 1000 times then all the love for any other God will be removed from his heart.
The One who remains after all of creation has passed away.
The One who is the last, the conclusion, the ultimate.
The One who is behind all of creation. The One beyond whom there is nothing.
From the root a-kh-r which has the following classical Arabic connotations:
to put back, to put behind, to be latter

to postpone, to put at the end
to be last, final, ultimate
Awwal (first) and âkhir (last) are complementary attributes.
The name al-Mu'akhkhir (the delayer) also comes from this same a-kh-r root.
(Also written as al-akhir, al-aakhir, The One Who Remains: ya akhir, ya aakhir)
75. Az-Zâhir- The Manifest, The Apparent ,The Conspicuous, The Evident, the Exterior
The One that nothing is above Him and nothing is underneath Him, hence He exists without a place.
YA ZAHIRU: O Manifest One! Inner enlightenment will come to those who in¬voke this Name fifteen
times after congregational prayer on Friday.The one who repeats this name of Allah 500 times daily
after ishraaq, Allah will cause his sight and heart to be filled with light and noor. Any person who
reads this name after the ishraq God will god sight to his eyes.
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The One who has manifest all of creation and who is manifest in all of creation.
The One whose nature and existence is demonstrated in all of creation.
The One whose essence and attributes are shown throughout all of creation.
The One who is above creation, yet who is made visible through creation.
From the root z-h-r which has the following classical Arabic connotations:
to be visible, manifest, obvious, clear, distinct

to open, to come out, to cause to appear after being concealed
to be conspicuous, distinct
to ascend, mount, have higher status
to have the upper hand, subdue, overcome
to endorse, help, aid, support others, render superior
Note that the letter z sounds nothing at all like the English letter z, but rather is a open-jaw "th"
sound.
The ancient root of z-h-r points toward that which goes from the center and spreads out, disperses
or radiates into being, which is to say that it becomes outwardly manifest.
Zâhir (manifest) and Bâtin (hidden) are complementary attributes.
Zâhir is that which is outward, manifest, apparent, visible.
Bâtin is that which is inward, concealed, obscured.
(Also written as al-zahir, al-zaahir, az-zahir, az-zaahir, the Manifest: ya zahir, ya zaahir)
76. Al-Bâtin- The Hidden, The Secret One, the Interior, The Inner One, Knower of Hidden
Things
The Hidden. He who is hidden, concealed.
YA BATINU: O Hidden One! Those who invoke this Name, three times a day, will come to recognize
the reality of thingsAnyone who says this Ism 33 times daily, will soon begin to perceive the deeper
secret of Allah. Moreover, strong bond of love and affection will result between him and Allah. And
anyone who continously says:- Huwal Awwalu wal' Akhiru waz-zzhiru wal-baatin: wa Huwa Bi-Kuli
Shay'in' Qadeer after offering 2 rakaat solat, all his needs will be fulfilled Insha-Allah. Any person
who offers 2 rakat prayers and then reads "HO WAL AWAL O AKHIR O ZAHIR O BATIN ALI KUL SHAYE
QADEER" God will fullfill all his prayers.
The One who is veiled from our sensory perception. The One who is unseen, yet whose existence
and essence are made known through signs.
The One who knows the inner states, inner circumstances and inner thoughts of all of creation.
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The One who enters unseen into all of creation. The One who is concealed within all of creation.
The One who is the secret inner companion.
From the root b-t-n which has the following classical Arabic connotations:
to be concealed, to lie hidden

to penetrate into, to be inside
Bâtin and Zâhir are opposites.
Zâhir is that which is outward, manifest, apparent, visible.
Bâtin is that which is inward, concealed, obscured.
(Also written as al-batin, al-baatin, the Hidden: ya batin, ya baatin )
77. Al-Wâli- The Sole Governor, Ruler, The Friendly Lord, The Protective Ruler
The Governor. He who administers this vast universe and all its passing phenomena. One Who
Exercises Responsibility Over All Things, The One who owns things and manages them
YA WALI: O Governor! Those who invoke this Name over their houses, will dwell safely
therein.Anyone who recites this beautiful name of Allah repeatedly will be safeguarded from all
unexpected calamities. If it is inscribed in a new earthen tumbler or jug, and the same tumbler
then filled with water, and the water is then sprinkled in the house then such a house will be
safeguarded against all calamities Insha-Allah. If one whishes to subdue another, one should say it
11 times.
The One who is the sole planner, implementer, governor and ruler of all things.
The One who is the supportive, helpful master of all things.
The One who is the friendly and protective ruler and governor of all of creation.
From the root w-l-y which has the following classical Arabic connotations:
to be near, close, nearby

to be a friend, helper, supporter, maintainer
to defend, guard (lit. friendly dealing)
to be in charge, to turn one toward something
to be the master, owner, lord
The name Wâlî is not specifically used as a Beautiful Name in the Qur'ân.
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Wâlî emphasizes the aspects of lordship, ownership and mastery of the One who is also friend and
helper.
Walî emphasizes the nearness and protective, supportive, guarding aspects of the One who is also
the lord and master.
(Also written as al-wali, al-waalee, al-vali, the Protective Lord: ya wali, ya waalee)
78. Al-Mutâ'ali- The Supremely Exalted, The Most High, One above reproach.
The Most Exalted. He who is Exalted in every respect, far beyond anything the mind could possibly
attribute to His creatures.The One who is far above The Attributes Of The Entire Creation
YA MUTA°ALi: O Most Exalted One! By frequent invocation of this Name, one attracts Divine
benevolence.The reciter of this name will soon find all his problems solved. The woman who recites
it abundantly during her menstruation will soon find relief from all ailments Insha-Allah. Any
person who reads this name as much as he can then all his problems will be gone.
The One who is exalted above all of creation.
The One who is beyond the highest.... beyond the beyond.
The One who far beyond any imagination, thought, limitation or ideal of mankind.
From the root 'a-l-w which has the following classical Arabic connotations:
to be high, elevated, lofty

to be exalted, to rise up, to ascend
to be higher to exceed, surpass
to overcome, overwhelm
to advance, promote, rise above
to mount, be overtop, eminent
The term al-Muta'âli is an intensified form of al-'Alî (the Exalted) which further exalts the exalted
One.
(Also written as al-muta ali, al-muta aali , al muta al, the most high: ya muta ali, ya muta aali)
79. Al-Barr- The Kindly and Gracious Benefactor, The Righteous, Pious , The Source of
Goodness
The Source of all Goodness. He who treats His servants tolerantly, and whose goodness and
kindness are very great indeed. The One who is kind to His creatures, who covered them with His
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sustenance and specified whoever He willed among them by His support, protection, and special
mercy.
YA BARRU: O Source of all Goodness! Children are safe from misfortune when this glorious Name
has been recited over them. Anyone in the habit of talking intoxicants or committing adultery and
indulging in any other evils should recite this Ism 7 times daily. He will soon receive guidance Insha-
Allah. Excessive recital of this Ism is very effective in expelling from the heart the love of this
world. Anyone who reads it 7 times and blows on his or her child soon after birth. Allah will grant
the child protection from all calamities until puberty. Any person who has bad habbits like smoking,
gambeling etc should read this name 7 times all his bad habbits will be gone.
The One who is kind, gentle and ample in goodness. The One who is the doer of good, both
materially and spiritually.
The One who is kindly and gracious. The One from whom every good deed comes. The One who is
the source of all kindness and goodness.
The One who bountifully bestows the gifts of tolerance, gentleness, goodness and kindness. The
One who is merciful and compassionate.
From the root b-r-r which has the following classical Arabic connotations:
to be devoted, affectionate, gentle

to be just and proper, honest, truthful
to have regard for the circumstances of another
to be beneficent, to bestow bountiful gifts
to reward for service, recompense
to behave courteously, to do good
to be benign, gracious, kindly
to be pious, virtuous, righteous
to be ample, extensive
(Also written as al-barr, al-baar, the Doer of Good: ya barr, ya baar)
80. At-Tawwâb- Acceptor of Repentance, Oft-Forgiving, The Acceptor of our Return, the
Relenting.
The Acceptor of Repentance. He who is ever ready to accept repentance and to forgive sins.The
One who grants repentance to whoever He willed among His creatures and accepts his repentance.
YA TAWWABU: O Acceptor of Repentance! Repentance will be accepted of those who often invoke
this Name. Anyone who is desirous that Allah guides him to seek sincere repentance should read
this Beautiful name 360 times daily after Salatul Duha (Chast). If this Name is said 10 times in the
presence of a tyrant, the reader will soon be freed from his oppression Insha-Allah. Any person who
reads this name 320 times after the prayer of Chasht then God will liten to his tuba.
The One who beckons for our return. The One who repeatedly turns mankind toward repentance.
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The One who forgives those who return to goodness. The One who restores to grace those who
repent.
The One who rewards good deeds. The One who forgives those who forgive others.
From the root t-w-b which has the following classical Arabic connotations:
to return
to return to goodness, to repent
to be restored
to be rewarded for deeds
to be repeatedly summoned or called
(Also written as al-tawwab, at-tawwab, al-tawwaab, at-tawwaab, the Acceptor of Repentance: ya

tawwab, ya tawwaab, )
81. Al-Muntaqim- The Avenger, The Disapprover, The Inflictor of Retribution
The Avenger. He who Justly inflicts upon wrongdoers the punish¬ment they deserve.The One who
victoriously prevails over His enemies and punishes them for their sins. It may mean the One who
destroys them.
YA--MUNTAQIMU -O Avenger'. Those who frequently invoke this Name will be victorious over their
enemies, Anyone who is justified and desires to take revenge against his enemy, but hasn't the
power to do so should read this Ism continuously for 3 Fridays. Allah, Himself will take revenge on
his behalf... Insha-Allah. Any person who is right but does not have the courage to take his revenge
the he should read this name as much as he can and God will take the revenge for him.
The One who disapproves of wrongdoers. The One who reminds us when our behavior is not right.
The One who is the avenger (such that we need not seek any personal revenge).
The One and Only One who has the right to exact vengeance.
From the root n-q-m which has the following classical Arabic connotations:
to dislike, disapprove, find fault

to punish, exact vengeance
to inflict retribution, avenge
The name Muntaqim is not specifically used as a Beautiful Name in the Qur'ân.
(Also written as al muntaqim, the Disapprover: ya muntaqim)
82. Al-'Afuw- The Pardoner, The Most Forgiving, The Effacing, The Eliminator of Sins
The Pardoner. He who pardons all who sincerely repent. The One with wide forgiveness.
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YA-‗AFUWU- O Pardoner! Those who often invoke this Name will have all theirsins forgiven. Allah
will forgive the one who recites this name of All abundantly Any person who reads this name as
many times as he can God will forgive him for hi sins.
The One who blots out and leaves no trace of any sin or fault.
The One who passes over and absolves any fault.
The One who removes and obliterates all traces of wrong actions.
The One who can make any sin, error or fault disappear.
From the root 'a-f-a which has the following classical Arabic connotations:
to forgive, pardon
to pass over, forgo, absolve
to obliterate all traces, efface, remove
to kill-off, allow to die
to turn away from punishing, not see, annul
to make unapparent, imperceptible
to give spontaneously, to give without constraint
to give more than what is due
The words Ghafûr and Ghaffâr denote simply forgiving or protecting, while 'Afûw indicates
The classical Arabic dictionary Taj al-Arûs offers a beautiful metaphor wherein 'afûw is said to be
like the desert wind completely obliterating footprints in the sand.
Abû Hâmid al-Ghazâlî wrote:
Man's share in this name should be clear: he should be one who excuses everyone who harms him,
doing good for him instead, just the same as he sees God most high doing good in this world to the
disobedient as well as the disbeliever, rather than bring them swiftly to punishment.
'Afûw and Muntaqim are complementary attributes. 'Afûw is the forgiver, while Muntaqim is the
avenger.
(Also written as al-afuw, al-afoo, al-afoow, al-afu, al-afuww, al-affuw, or al-afuwwun, the Most
Forgiving: ya afuw, ya afoo, ya afoow, ya afu, ya afuww, ya affuw, or ya afuwwun)
83. ar-ra'ûf- The Most Kind, The Tenderly Merciful, The Clement and Compassionate
The Kind. He who is very Compassionate, The One with extreme Mercy. The Mercy of Allah is His
will to endow upon whoever He willed among His creatures.
YA-RAUFU- O Kind One! Great is the good fortune of those who invoke this Name, One who desires
that the entire creation becomes affectionate towards him and vice versa should recite this name
repeatedly, Anyone who desires that his anger be subdued, should recite first Salawaat (i.e.
Durood) 10 times. Alternatively, if someone recites it as given above, and blows on an angry man,
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his anger will soon be subdued Insha-Allah. Any person who reads this name 10 times with durood
sharif also reading it 10 times will soon get rid of his anger.
The One who bestows boundless clemency, tenderness and affection.
The One who shows the utmost compassion, pity and tender mercy.
The One whose gentleness, kindness and mercy are beyond understanding.
From the root r-a'-f which has the following classical Arabic connotations:
to be kind, gentle, clement

to be merciful, compassionate
to show pity
to show tenderness
The term Ra'ûf indicates tender affection and is regarded as the utmost mercy and compassion, the
ultimate limit of ar-Rahîm. The meaning is similar to ar-Rahîm, but focuses attention on the utmost
tenderness, kindness and affection which accompanies the outpouring of mercy and compassion.
(Also written as al-ra'uf, ar-ra'uf, al-ra'oof, ar-ra'oof, al-rauf, ar-rauf, al-raoof, ar-raoof, the Most
Kind and Affectionate: ya ra'uf, ya ra'oof, ya rauf, ya raoof )
84. Mâlik-Ul-Mulk- The Master of the Kingdom, Owner of All Sovereignty, Lord of Absolute
Ruling Power, Possessor Off Sovereignty
The Lord of Sovereignty. He who is the Eternal Owner of Sovereignty.The One who controls the
Dominion and gives dominion to whoever He willed. The Ruler of the Kingdom, king of the Universe.
YA MALIKA'L-MULK: O Lord of Sovereignty! One who often invokes this Name will be mighty among
men.The constant reader of Ya-Malikal-Mulku will be granted wealth, self sufficiency and
independence. Insha-Allah. Any person who always reads this name he will never have to let down
in front of others.
The One who is sole owner, possessor and ruler of all kingdoms. The One whose ruling power and
authority have no limit.
The One who possesses all authority to act in any manner, at any time, in any way. The One who is
lord and master over all worlds, whether manifest or un-manifest.
The One who has all mastery and authority to decide what shall be created, what shall be sustained
and what shall be cease to be.
From the root m-l-k which has the following classical Arabic connotations:
to possess, to own exclusively

to exercise authority to command
to have power over, command, reign
to have dominion over, to have ruling power
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to have kingship
The name Mâlik ul Mulk appears in the Qur'ân 3:26.
The name Malik signifies king, while the name the name Mâlik, by virtue of the â which intensifies
the meaning, signifies something that is in some way greater than a king, and is often translated as
master or lord. However, the exact differences between these names are not universally agreed
upon.
By some traditions, al-Malik is considered to be the owner and king of this world, or of the beings
of this world, while Mâlik al-Mulk is considered to be the supreme lord and master of all worlds,
the known and the unknown, the manifest and the un-manifest... and those explanations have been
used in selecting the definitions given on this page.
(Also written as malik al-mulk, maalik al-mulk, malik ul-mulk, maalik ul-mulk, the Master of the
Kingdom: ya malik al-mulk, ya maalik al-mulk, ya malik ul-mulk, maalik ul-mulk)
85. Dhûl-Jalal-Wal-Ikram-Lord of Majesty and Generosity, Lord of Glory and Honour
The Lord of Majesty and Bounty. He who possesses both greatness and gracious magnanimity. The
who deserves to be Exalted and not denied.
YA DHA'L-JALALI WA'L-IKRAM: O Lord of Majesty and Bounty! Those who often invoke this glorious
Name will become rich.The constant reciter of this Ism will be granted honour, dignity and self
sufficiency Insha-Allah. Any person who reads this name a lot will get lot of respect.
The One who is most precious, revered and honored. The One who is the glorious and majestic lord
of all generosity and bounty.
The One who is the possessor of all glory and honor. The One who is the owner of every manner of
blessing, perfection, honor and majesty.
The One who bestows generosity and honor. The One who is the source of majesty and bounty.
This beautiful Arabic phrase begins with a pronoun, followed by two attributes of Allâh.
Dhû = Lord of
l = the
Jalâl = Majesty, Glory
wa = and
l = the
Ikrâm = Generosity, Bounty
The attributes of Allâh in this phrase are based on the root j-l-l meaning:
to be supremely great
to be glorious, majestic
to be sublime
to be high, lofty, far above, independent
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and the root k-r-m which has the following classical Arabic connotations:
to be noble, high minded, generous

to be highly esteemed, honored, prized, valued
to be excellent, precious, valuable, rare
to be productive, fruitful, bountiful
Though certain benefits and gifts may arrive through human hands, one must offer all praise and
honor to the True Source from which all blessings come, the One who is the Lord of Majesty and
Bounty.
The Beautiful Names al-Jalîl and al-Karîm are also derived from these same two roots. The words
jalâl (glory) and ikrâm (generosity) are verbal nouns, while jalîl (glorious) and karîm (generous) are
adjectives.
The demonstrative pronoun Dhû literally means with, in, on, or of, but in this phrase from the
Qur'ân it is often translated as Lord of, Owner of, or Possessor of.
Note that Dhû is pronounced thoo.
The name is sometimes also written as Dhal-Jalâli wal-Ikrâm.
(Also written as dhul jalali wal ikram, dhal jalali wal ikram, the Lord of Majesty and Bounty: ya dhul
jalali wal ikram, ya dhal jalali wal ikram)
86. Al-Muqsit- The Most Equitable, The Just
The Equitable. He who does everything with proper balance and harmony.The One who is Just in
His judgment.
YA MUQSITU: O Equitable One! Frequent invocation of this Name gives protection from the mischief
of the devil. One who recites this ism daily with constancy, Allah will protect him from evil doubts
created by the shayton (evil). If it is read 700 times for a purpose, it will be acquired Insha-Allah.
Any person who reads this name for a certain reason 700 times his prayer will be fullfilled.
The One who is most equitable and just. The One whose ways are balanced and just.
The One who establishes justice. The One who creates harmony and balance.
The One who does away with injustice. The One who leads mankind to justice and harmony.
From the root q-s-t which has the following classical Arabic connotations:
to act justly, equitably

to do away with injustice
to establish an equitable balance
The name Muqsit is not specifically used as a Beautiful Name in the Qur'ân.
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... those who have the greatest share in this name are those who insist first of all on justice from
themselves for others, ... but forebear demanding it from another for themselves.
(Also written as al muqsit, the Just: ya muqsit)
87. AL-Jami' - The Gatherer, The comprehensive, The Uniter, The Collector, The Assembler
The Gatherer. He who brings together what He wills, when He wills, where He wills.The One who
gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.
YA JAMI"U: O Gatherer! One who invokes this Name will quickly find a thing thai he has lost.If
anyone's family or relatives are scattered he should bath at the time of salat Duha (Cahst) and
lifting the gaze towards the heavens say this Ism 10 times. But this should be enumerated with each
reading, one finger should be closed until all ten fingers are closed. Thereafter the hands should be
passed across the face (as when completing dua). By doing so the dispersed members of his family
will soon come together Insha-Allah. This name can be read for true love.
The One who reconciles and unites. The One who gathers together that which had been dispersed.
The One who assembles and arranges. The One who composes, arranges and connects together.
From the root j-m-' which has the following classical Arabic connotations:
to collect, gather up
to congregate, gather together
to draw together, muster
to reconcile, to connect together, combine
to form a connection between, union
to compose, arrange, resolve or settle something
(Also written as al-jami, al-jaami, the Gatherer: ya jami, ya jaami)
88. Al-Ghanî-The Self-Sufficient, The Wealthy, The Independent One
The Self-Sufficient. He who is infinitely Rich and completely Independent.Free From Need, The One
who does not need the creation.
YA GHANlYU: O Self-Sufficient! One who invokes this glorious Name will achieve contentment.If
anyone says this Ism 70 times daily, Allah will grant him barakah (adundance) in his wealth and
selfsufficiency Insha-Allah. anyone involved in any physical or spiritual sickness or any difficulty at
all, should say this beautiful name abundantly and then blow relieved of his difficulty Insha-Allah.
Any person who reads this name 70 times God will give him profit.
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The One who is self-sufficient. The One without need of anything. The One who transcends all
needs.
The One who is completely satisfied. The One who is free from any wants. The One who is free
from any dependence.
The One who flourishes without help or aid of any sort, yet who is needed by all. The One upon
whose wealth and riches all others depend.
From the root gh-n-y which has the following classical Arabic connotations:
to be free from wants or needs

to be self-sufficient, independent
to be able to do without help from others
to be content, satisfied
to be rich, wealthy, flourishing
Ghanî denotes the One whose essential nature is independence, self-sufficiency and supreme
wealth.
Mughnî is from this same gh-n-y root and denotes specific deeds done by the One in bestowing
wealth.
(Also written as al-ghaniy, al-ghani, al-ghanee, al-ghanii, the Self-Sufficient, ya ghaniy, ya

ghani, ya ghanee, ya ghanii)
89. Al-Mughanî- The Enricher, The Bestower of Wealth, The Fulfiller of Needs
The Enrichcer. He who enriches whom He will.The One who satisfies the necessities of the
creatures. Supplier Of Needs To Others.
YA MUGHNlYU: O Enricher! One who invokes this Name, ten times on eachof ten Fridays, will
become independent of others.Anyone who reads the Salawat (Duraad) 11 times before and 11
times after this time 1111 times, he will be granted both material as well as spirtual wealth - if
Allah wills. This should be done either after Fajr or Esha Solat. But the surah Mussammil should
also be recited with it The Enricher
The One who gives wealth abundantly. The One who provides all that is needed. The One whose
wealth fulfills all needs.
The One who enriches all of creation. The One who creates all appearances of independence or
self-sufficiency.
The One who bestows satisfaction and contentment. The One who bestows spiritual wealth.
From the root gh-n-y which has the following classical Arabic connotations:
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to be free from wants or needs

to be self-sufficient
to be able to do without help from others
to be content, satisfied
to be rich, wealthy
The name Mughnî is not specifically used as a Beautiful Name in the Qur'ân.
Ghanî , from the same gh-n-y root, denotes the One whose essential nature is independence, self-
sufficiency and supreme wealth.
Mughnî denotes specific deeds done by the One in bestowing wealth.
(Also written as al mughni, al-mughnee, al mughniy, the Enricher: ya mughni, ya mughnee, ya

mughniy)
90. Al-Mâni- The Preventer, The Protector, The Defender, The Hinderer
The Supporter who protects and gives victory to His pious believers.
YA MANI°U; O Preventer! Those who invoke this Name will enjoy peace and har¬mony in their
married life.If one has any dispute with one's spouse, one should recite this name 20 times while
lying down on the bed; if Allah wills, the dispute will be settled and instead, love and affection will
result. The constant reciter of this ism will be safeguarded against all calamities Insha-Allah. Any
person who reads this name 100 times at the night of Friday he will be prevented form all the
dangers.
he One who averts harm, physical or spiritual. The One who guards from harmful situations.
The One who prevents undesirable actions. The One who impedes or hinders wrongful action.
The One who stops one thing from harming another.
From the root m-n-' which has the following classical Arabic connotations:
to prevent, hinder, hold back, restrain, deny

to impede, resist
to forbid, refuse, prohibit
to guard, defend, protect
The name Mâni' is not specifically used as a Beautiful Name in the Qur'ân.
Names related to Watching and Protecting:
Hafîz refers to the One who remembers and preserves to keep things from being lost or forgotten.
Wakîl refers to the One who is the trusted administrator of all matters.
Raqîb refers to the One who watches and observes.
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Mâni' refers to the One who protects and defends against harmful situations.
(Also written as al-mani, al-maani, the preventer: ya mani, ya maani)
91. Ad-Dârr- The Distresser, The afflictor, Bringer of Adversity, The Correcter, The Balancer,
The Punisher
The Distresser. He who creates things that cause pain and injury.,One Who Can Cause Loss,The One
who makes harm reach to whoever He willed.
YA DARRU: O Distresser! If this Name is invoked, on Friday nights, by those who have fallen to the
bottom of the scale, they will rise to higher status. Anyone who says this name 100 tmes on the eve
of Jumu'ah will be safeguarded against all physical and spiritual calamities. This will also draw him
near to Allah - if Allah so wishes.
The One whose wisdom may choose to use forceful corrections.
The One who creates adversity or distress in order to discourage or correct wrongful behavior.
The One whose wisdom may use situations that have an outward appearance of being harmful.
From the root d-r-r which has the following classical Arabic connotations:
to have an opinion that is opposing

to apply forceful correction
to do an act that is disliked
to make inconvenient, annoy, distress
to cause adversity, afflict
to harm, injure, hurt
The name Dârr is not specifically used as a Beautiful Name in the Qur'ân.
Nâfi' (creator of good) is the opposite of Dârr (distresser)
The names Dârr and Nâfi' are often used together to acknowledge the way that balance and
harmony are established and maintained. These opposing attributes are often inseparable, since
that which is the sweetest nectar to one person may be bitter poison to another.
Such opposites help to make one aware that every action accomplishes some purpose and is, in the
grand scheme of things, subservient to the all-knowing hand of Allâh, through whom balance and
harmony are created and maintained... even if we don't understand.
Do not suppose that poison kills or harms by itself.... or that kings or men or satan, or any creature,
are capable of good or evil, benefit or harm, by themselves. For all of these are subservient causes
from which nothing proceeds except that for which they were utilized.
There is a grand intelligence who has a plan that is beyond our understanding, and these pairs of
opposites serve to remind us to constantly focus our attention on the glory of the One, regardless of
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whether the situation is smooth and easy or rough and difficult.
There is only one virtue

and one sin for a soul on the path:
virtue when he is conscious of God
and sin when he is not.
Abu Hashim Madani
In the audio sample, the phrase ad-Dârr un Nâfi' is recited.
(Also written as al-darr, al-daarr, al-dzarr, al-tharr, al-thaarr, the Correcter, the Distresser: ya
darr, ya daarr, ya dzarr, ya thaarr)
92. An-Nâfi- The Beneficial Benefactor, Creator of Good, The Propitious, The Auspicious
The Beneficent. He who creates things that yield advantage and benefit. The One who gives
benefits to whoever He wills.
YA NAFTU: O Beneficent! No injury or pain will afflict those who recite this glorious Name, as many
times as they can in the course of four days. Anyone embarking a ship or boarding of any
conveyance should read this beautiful name of Allah abundantly; he will be safeguarded against all
hazards - if Allah wills. If read 41 times before a task, it will be accomplished efficiently Insha-
Allah. If said prior to intercourse. Allah will grant him good and pious children Insha-Allah. Any
person who reads this before starting any work 41 times his work will be done according to his
choice.
The One who helps and who grants all advantages. The One who creates all that produces benefit
and usefulness.
The One who grants all favorable circumstances. The One who confers all benefits.
The One who is continually blessing all of creation with goodness and all that is useful. The One
through whom all needs are fulfilled.
From the root n-f-' which has the following classical Arabic connotations:
to profit, to be of use
to be beneficial, useful
to have the use of something
The name Nâfi' is not specifically used as a Beautiful Name in the Qur'ân.
Nâfi' (creator of good) is the opposite of Dârr (distresser).
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The names Dârr and Nâfi' are often used together to acknowledge the way that balance and
harmony are established and maintained. These opposing attributes are often inseparable, since
that which is the sweetest nectar to one person may be bitter poison to another.
Such opposites help to make one aware that every action accomplishes some purpose and is, in the
grand scheme of things, subservient to the all-knowing hand of Allâh, through whom balance and
harmony are created and maintained... even if we don't understand.
Shaikh Tosun Bayrak wrote:
When man looks at the universe, what he sees is Allâh's will, what he with is Allâh's will, what he
sees is Allâh's will, and what he seems to have chosen is Allâh's will.
And in that manner, the pairs of opposites serve to remind one to constantly focus our attention on
the glory of the One, regardless of whether the situation is smooth and easy or rough and difficult.
There is only one virtue

and one sin for a soul on the path:
virtue when he is conscious of God
and sin when he is not.
Abu Hashim Madani
In the audio sample, the phrase ad-Dârr un Nâfi' is recited.
(Also written as al-nafi, al-naafi, the Creator of Good: y anafi, ya naafi)
93. An-Nûr- The Light, The Illuminator, The One who Reveals
Light. He who gives light to all the worlds, who illuminates the faces, minds and hearts of His
servants. The One who guides.
YA NURU: O Light! Those who invoke this glorious Name will be inwardly enlightened. Any person
who says this Ism 1001 times after reciting the Surah Noor, His heart will become illuminated with
the noor and light of Allah... Insha-Allah. Any person who after offering his prayer for Fajar reads
surah noor and then reads this name 1001 times God will fill his heart with Noor.
The One who is the divine light of all the worlds. The One whose light who illuminates the heart.
The One who is the light of wisdom and guidance. The One whose light clarifies, manifests and
reveals.
The One light by which the obscure is made clear. The One who clears away all darkness and
directs aright.
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From the root n-w-r which has the following classical Arabic connotations:
to give light, to illuminate, to fill with light

to clarify, to reveal, to make visible
to blossom, to be in bloom (revealed)
to be flaming, blazing and apparent to the senses
to enlighten, give counsel, give advice
Surah an-Nur (24:35) has a beautiful, mystical passage from the Qur'ân describing the Light:
Allâh is the light of the heavens and the earth. A likeness of His light is as a pillar on which is a
lamp - the lamp is in a glass, the glass is as it were a brightly shining star - lit from a blessed olive-
tree, neither eastern nor western, the oil whereof gives light, though fire touch it not - light upon
light. Allâh guides to His light whom He pleases. And Allâh sets forth parables for men, and Allâh is
Knower of all things.
tr by Muhammad Ali
(Also written as al-nur, an-nur, al-noor, an-noor, the Light: ya nur, ya noor, )
94. Al-Hâdî- The Guide, The Leader, One Who Gives Guidance
The Guide. He who provides guidance. When He wills, He directs His servants into good and
profitable paths, and leads them to their goal.
YA HADI: O Guide! Spiritual knowledge will be acquired by those who invoke this Name. The One
whom with His Guidance His believers were guided, and with His Guidance the living beings have
been guided to what is beneficial or them and protected from what is harmful to them.
Anyone who lifts both hands (as in dua) whilst lifting the gaze towards the heaven, and recite this
name several times and then passes both hands on his face (as when completing dua), Allah will
grant him complete guidance and associate him with the devout and pious - if Allah wills.
The One who continually shows the right way. The One who kindly guides aright.
The One who sends prophets and messengers to guide mankind. The One who guides hearts to a
knowledge of the Divine essence.
The One who is the source of all guidance. The One who faithfully continues to guide aright until
the goal is finally attained.
From the root h-d-y which has the following classical Arabic connotations:
to guide rightly
to show with kindness the proper path
to guide on the right path until reaching the goal
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to guide aright
to lead the right way
Rashîd refers primarily to being directed to, or set upon, the appointed right path with supreme
certainty of the intended outcome, while Hâdî refers primarily to the continuing guidance,
leadership and direction that is kindly provided to reach the path and also along the path until the
goal is achieved.
(Also written as al-hadi, al-haadee, the guide: ya hadi, ya haadee)
95. Al-Badî- Wonderful Originator, Unprecedented and Incomparable Inventor, Absolute

Cause, The Deviser
The Incomparable. He who is without model or match, and who brings into being worlds of amazing
wonder. The One who created the creation and formed it without any preceding example.
YA-BADI‘U: O Incomparable One! All troubles are eased for those who invoke this glorious Name,
seventy times in the form: ya badi°a 's-samatvati wa 'l-ard (' 'O Incomparable Creator of the
Heavens and the Earth!"). If a person in grief or sorrow should recite 1000 times, allah will soon
grant him relief from his misery. Likewise if someone is involved in difficulties or is perturbed... If
a particular venture is to be undertaken, but one is not certain as to its feasibility then one should
say this ism before falling asleep; dream... Insha-Allah. Anyone wishing for a practical task to be
accomplished - should say this Ism 1200 times: before the passing of 12 days his task will be
accomplished Insha-Allah. this akal is a proved one. Any person who reads this name after offering
the prayer of Isha 1200 times for 11 days for any special reason his work will be done before the 11
days.
The marvellous One who originates, commences, invents and creates all that exists, without any
model or material.
The One whose incomparable will-power first brings into existence all of the unique and amazing
creation without any similarity to anything else that has ever existed.
The One who creates in wonderful, awesome, amazingly original ways that have no precedent
whatsoever.
From the root b-d-'a which has the following classical Arabic connotations:
to introduce, originate, start, innovate

to do for the first time, and not after the similitude of anything pre-existing
to cause to exist, to bring into existence
to devise, to uniquely contrive
to be amazing, outstanding, marvelous, superlative, incomparable
In honouring the One Creator, it has been said that mankind does not truly create, but rather
merely discovers that which Allâh has already created.
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The ancient Semitic roots of b-d-' point toward everything which is blossoming into existence and
becoming apparent or exposed, with a sense of separation and individuality.
The expression al-Badî' refers to the Creator as well as that which is created.
In some Classical Arabic literature, the participles Mubdi' and Badî' are used interchangeably.
However, in many Qur'ân commentaries, these terms are used to describe slightly different
attributes, with the name Mubdi' emphasizing the initiation of creation, while Badî' emphasizes the
awesome innovation of such creation.
Related names:
(Also written as al-badi, al-badee, al-badii, the Wonderful Originator: ya badi, ya badee, ya
badii)
96. Al-Bâqî- The Eternal, The Enduring, the Everlasting, Ever-Present
The Everlasting. He whose existence is without end.The One that the state of non-existence is
impossible for Him.
YA BAQI‘U: O Everlasting One! One who invokes this Name one hundred times be¬fore sunrise, will
enjoy lifelong immunity from disaster, and will be shown mercy in the Hereafter. Allah will grant
protection and accept all the virtuous deeds of one who says this Beautiful name of Allah 1000
times on the night of jumu'ah. Any person who reads this name 1000 times at the night of Friday he
will be prevented form all the dangers. and miss happens.
The One who has always existed and who will never cease to be. The One whose existence has
neither beginning nor end. The One whose existence is beyond the realm of time.
The One who existed before all of creation, and who will remain after all of this creation has come
and gone.
The One who is everlasting, perpetual, beginning-less, endless. The One whose existence is eternal.
The One who remains forever, unaffected by time.
From the root b-q-y which has the following classical Arabic connotations:
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to remain, continue, endure

to be permanent, everlasting, constant
to survive forever
to be incessant, continuous, endless
The term Bâqî is not specifically used as a Beautiful Name in the Qur'ân.
The term Abqâ, also from the b-q-y root, is used in the Qur'ân (20:73) where it is commonly
translated as the Most Lasting, Ever Lasting or Most Abiding.
The term baqiyyah is used in the Qur'ân (11:116) to describe persons of excellence, those who
possess spiritual understanding and inner discrimination, those who possess a quality of attending
to that which is eternal.
The related term baqâ', which is from the same b-q-y root, is often translated as eternal life. In
the state of baqâ' bi-llâh there is a return from the ephemeral to the eternal, a shift from the
egocentric to the Divine, where all that remains is the eternal Thou. The return to the Everlasting,
the return from one's worldly preoccupation with the ephemeral, the shift away from one's own ego
being treated as the center of life, is often called fanâ' which literally means to fade away,
dwindle, recede or come to an end.
yâ bâqî anta al-bâqî is a powerful wazîfa which can be translated as o' Everlasting One, Thou art
The Everlasting One.
(Also written as al-baqi, al-baaqee, al-baaqee, the Ever-Lasting: ya baqi, ya baaqee, ya baaqee)
97. Al-Wârith- The Inheritor, The Supreme Heir
The Inheritor. He who is the Real Owner of all riches. His wealth endures, while even the richest
mortals must one day leave all their wealdi behind. The one whose existence remains. The
supporter of all or one who remains alive even after everyone or everything dies
YA WARITHU; O Inheritor! Long life will be enjoyed by those who often invoke this Name. If this
name is repeated 100 times at sunrise, protection will be given against all sorrows, grief, hardship
and calamities. Moreover the reader will dies as a Mu‘ min Insha-Allah. Anyone who desires to be
safeguarded against perplexities, perturbation and disturbances should repeat this name 1000
times between Maghrib and esha. Any person who reads this name 100 times at the time when
the sun is rising he will have no sadness.
The One who remains after all of creation has perished. The One to whom all returns.
The One who has everlasting ownership of all that has ever been and that will ever be.
The One to whom all possessions return when the possessor is gone. The One who inherits all that
we have done.
From the root w-r-th which has the following classical Arabic connotations:
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to inherit
to be an heir, survivor
to be the owner or sustainer after someone
After all greed, lust, misunderstanding and selfishness have been laid to rest, the One who remains
is al-Wârith.
When one surrenders, and lets go of all worldly things, the One who remains is al-Wârith.
All that we possess, even our bodies, are only on loan for a moment.
(Also written as al-warith, al-waarith, al-varith, the Inheritor: ya warith, ya waarith )
98. Ar-Rashîd- The Rightly Guided, The Conscious, the Guide
The Director. He who moves all things in accordance with His eternal plan, bringing them unerringly
and with order and wisdom to their ultimate destiny.The One who guides. One Who Guides Along
the Path of Virtue Or One Who Loves Virtue and Piety
YA-RASHIDU- O Director! Difficulties will be resolved for those who invoke this glorious Name one
thousand times between the evening and night prayers.Anyone who does not have the know-how
about a particular task or is unable to work out plans for a certain task should say this name 1000
times between maghrib and esha. The plan and scheme will soon become evident for him either by
way of a dream or by instinct. For financial progress and safety against all mishaps, one should read
daily. Any person who reads this name everyday will get a good running business.
The Director to the Right Way, The Appointer of the Right Path, The Unerring Director
The One who unerringly decrees, appoints or ordains the right way. The One who is the supreme
director to the right path and right belief.
The One who perfectly and righteously directs all matters toward their proper conclusion. The One
who needs no aid to direct all affairs rightly.
From the root r-sh-d which has the following classical Arabic connotations:
to be directed aright
to be caused to follow the right course
to be directed to take the right way
to be caused to hold a right belief
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th
to adopt the right path
The name Rashîd is not specifically used as a Beautiful Name in the Qur'ân.
The name al-Rashîd, according to the dictionary Lisân al-'Arab by al-Mukarram, denotes:
The One who is the Director to the right way, and the One whose regulations are conducted to the
attainment of their ultimate objects in the right way, without anyone's aiding in directing their
course aright.
Rashîd refers primarily to being directed to, or set upon, the appointed right path with supreme
certainty of the intended outcome, while Hâdî refers primarily to the continuing guidance,
leadership and direction that is kindly provided to reach the path and also along the path until the
goal is achieved.
The word murshid, meaning a director to the right path, is also derived from this same r-sh-d root.
(Also written as al-rashid, al-rasheed, Director to the Right Path: ya rashid, ya rasheed)
99. As-Sabûr- The Patiently- Enduring, The Most Restrained, The Long-Suffering
O Director! Difficulties will be resolved for those who invoke this glorious Name one thousand times
between the evening and night prayers.The One who does not quickly punish the sinners.
YA SABURU: O Patient One! For relief from trouble or confusion, one should in-voke this glorious
Name three thousand times. Anyone who repeats this name 100 times before sunrise will be
safeguarded against all calamities for the remainder of the day. Moreover, Allah will cause his
enemies not to utter a single word against him. Any person in difficulty should repeat this Ism 1020
times: he will soon find relief and be granted peace and contentment of the heart. Insha-Allah Any
person who is in any kind of problem should read this name 1020 times and his problem will be
solved.
The One who is most patient, steadfast, and enduring. The One who is not moved by haste to carry
out any action before it's proper time.
The One who patiently endures and does everything in its proper time and proper manner, no
matter how long that may take.
The One who patiently accomplishes each thing in its proper time, in the way it needs to be and
according to what it requires.
From the root s-b-r which has the following classical Arabic connotations:
to be patient, to be enduring
to endure trial or affliction with good manner
to be contented in trial or affliction without show of complaint
to make no distinction between comfort and affliction
to bear calmly, to persevere cheerfully
to be steadfast, constant
to restrain, confine, restrain, withhold from something
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The name Sabûr is not specifically used as a Beautiful Name in the Qur'ân.
Mankind's share of this attribute is the bountiful reward bestowed upon those who patiently
persevere in overcoming the trials, lusts and errors of this world.
Sheikh Tosun Bayrak writes of al-Sabûr:
The meaning of Islam is submission; to forego one's appetites, desires and will in the favor of the
will of Allâh. To be able to submit, one has to be patient. In Islam, patience is a sign of faith...
Related names:
Halîm is the patience that arises from a sense of deep serenity, lenience, calm deliberation.
Sabûr is the patience that arises by self-restraint, enduring something without complaint.
(Also written as al-sabur, al-saboor, as-sabur, as-saboor, the Most Patient: ya sabur, ya saboor)
Allah's 99 Divine Attributes and extra Attributes taken from Quran and Hadith
The Divine Names Related to Existence
Mawjûd: The Existing
Al- Kâ'in: The One Who Is
Ath-Thâbit: The One Whose Existence is Firm
Al-Haqq: The Truly Real
The Divine Names Related to Eternity
Al-Qadîm: The Timelessly Eternal
Al-Azalî: The Pre-Eternal
Al-Awwal, Al-Akhir: The First and the Last
Al-Bâqî: The Abiding
Ad-Dâ'im: The Everlasting
Al-Abadî: The Post-Eternal
As- Sarmadî: The Constant
Al-Wârith: The Inheritor
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th
Ad-Dahr: Time
Al-Qayyûm: The Self-Sustaining
The Divine Names Related to Uniqueness
Al-Wâhid: The One
Al-Wahîd: The Unique
Al-Ahad: Absolute Oneness
Al-Fard: The Unequalled
Al-Witr: The Single
The Divine Names Related to Perfection
As-Subbûh: glorification and tanzih
Al-Quddûs: The All-Perfect, All-Holy
Subbuh denies imperfection - Quddus affirms perfection.
As-Salâm: Perfect Peace
At-Tâhir: The Pure
Al- Muta'âlî: The High Exalted
Al-'A'lâ: The Most High
Ar-Râfi': The Exalter
Al-'Adhîm: The Magnificent
Al-Kabîr: The Incomparably Great
Al-Mutakabbir: The Supremely Great
Al-Jalîl: The Majestic
Dhû'l-Jalâl wa'l-Ikrâm: The Lord of Majesty and Generosity
Al-Jamîl: The Beautiful
Al-Majîd: The Noble, The Glorious
Al-Karîm, Al-Akram: The Generous, The Most Generous

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th
Al-Hamîd: The Praiseworthy
Al-Ghanî: The Rich Beyond Need
Al-Wâjid: The Rich
Az-Zâhir: The Outward
Al-Bâtin: The Inward
The Divine Names Related to Life
Al-Hayy: The Living
The Divine Names Related to Power
Al-Qadîr, Al-Muqtadir: The All-Powerful
Al-Qawi, Dhu'l-Quwwa: The All-Strong, The Possessor of Strength
Al-Matîn: The Firm
Ash-Shadîd: The Severe
Al-Qâhir; Al-Qahhâr: The Absolute Master, All-Conquering
Al-Jâlib, Al-Jallâb: The Compeller
Al-'Azîz: The Almighty
Al-Jabbâr: The Compeller
Al-Muqît: The Maintainer
The Divine Names Related to Omniscience
Al-'Allâm: The All-Knowing
Al-Khabîr: The All-Aware
Al-Muhît: The Encompassing
Al-Muhsî: The Appraiser
Al-Hasîb: The Reckoner
As-Samî': The All-Hearing

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th
Al-Basîr: The All-Seeing
Ash-Shahîd: The Witness
Al-Hafîz: The Preserver
Ar-Raqîb: The Watchful
Al-Hakîm: The All-Wise
At-Tabîb: The True Physician
Al-Qarîb: The Near
The Divine Names Related to Creation
Al-Khâliq, Al-Khallâq: The Creator, Master Creator
Al-Bâri': The Maker
Al-Musawwir: The Giver of Form
Al-Badî': The Originator
Al-Fâtir: The Bringer-into-Being
Al-Fâliq:The One Who Splits and Brings into Being
Adh-Dhâri': The Creator
Al-Munshî': The Producer of Existence
Al-Jâ'il: The One Who Puts in Place
Al-Mubdi': The Originator
Al-Mu'îd: The Restorer
Al-Bâ'ith: The Raiser
Al-Jâmi': The Gatherer
As-Sâni': The Maker
Al-Muhdith: The One Who Brings into Temporal Existence
Al-Mûjid: The One Who Brings into Existence
Al-Mukawwin: The One Who Brings into Being
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th
The Divine Names Related to Lordship
Al-Malik; Al-Mâlik: The King, the Master
Mâlik al-Mulk: The Master of the Kingdom
Ar-Rabb: The Lord
As-Sayyid: The Master
As-Samad: The Everlasting Sustainer of All
Al-Mawlâ, Al-Walî, Al-Wâlî: The Protector, The Friend
Al-Mudabbir: The Manager
The Names of the Master of Destiny
Al-Muhyî, Al-Mumît: The One Who Gives Life, The One who Makes Die
Ad-Dârr, An-Nâfi': The Afflicter, The Helper
Al-Qâbid, Al-Bâsit: The Constrictor, The Expander
Al-Qabid: The One who withholds or The Constricter
Al-Basit: The One who expands,
Al-Mutî, Al-Mâni: The Giver, The Withholder
A-Muti: The Giver.
Al-Mani': The Unapproachable
Al-Muqaddim, Al-Mu'akhkhir: The Advancer, The Postponer
Al-Mu'akhkhir: The Postponer or Delayer,
Al-Muqaddim: The Advancer
Al-Mu'izz, Al-Mudhill: The Honourer, The Dishonourer
Al-Mudhill: He Who makes low and abased.
Al-Mu'izz: He who gives might to whomever He will.
Al-Khâfid, Ar-Râfi': The Abaser, The Exalter
Ar-Râfi': the Exalter
Al-Khâfid: The Abaser of the proud

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An-Nâsir, Al-Khâdhil: The Helper, The Disappointer
Al-Khadhil;To abstain from helping
An-Nasir: Aider or assister
Al-Muzîl: The Separator
The Divine Names Related to Justice
Al'Adl, Al-'Âdil: The Just
Al-Muqsit: The Equitable
Al-Hakam: The Judge
Al-Fattâh, Al-Fâtih: The Just Decider, The Opener
Ad-Dayyân: The Requiter
Ash-Shakûr; Ash-Shâkir: The Ever-Thankful
Al-Muntaqim: The Exactor of Revenge
The Divine Names Related to Certainty
As-Sâdiq: The Truthful
Al-Mu'min: The Trustworthy
Al-Muhaymin: The Safeguarder
Al-Amîn: The Secure
Al-Wafî: The Faithful
Al-Kafîl: The Guarantor
Al-Wakîl: The Guardian
Al-Kâfî: The One Who Suffices
The Divine Names Related to Guidance
Al-Hâdî: The Guide
Ar-Rashîd: The Correct Guide

99
th
Al-Mubîn: The Clarifier
An-Nûr: The Light
The Divine Names Related to Beneficence
Ar-Rahmân, Ar-Rahîm: The All-Merciful, Most Merciful
Ar-Ra'ûf: The All-Gentle
Al-Hannân: The Tender
Ar-Rafîq; Ash-Shafîq: The Kind, The Compassionate
Al- Mun'im: The Blesser
Al-Muhsin: The Beneficient
Dhû'l-Fadl, Al-Mufaddil: The Possesser of Bounty, The Bestower
Al-Latîf: The All-Subtle
Al-Barr; Al-Bârr: The All-Good
Dhû't-Tawl: The Possessor of Abundance
Al-Hafî: The Gracious
Al-Kâshif ad-Durr: He Who Removes Harm
The Divine Names Related to Generosity
Ar-Râziq, Ar-Razzâq: The Provider
Al-Mughnî: The Enricher
Al-Wahhâb: The Ever-Giving
Al-Mannân: The Benefactor
Al-Jawâd: The Magnanimous
Al-Wasi': The All-Encompassing
Al-Mujîb: The Quick to Respond
Qâdî'l-Hajât: The One who satisfies needs

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th
Al-Mughîth, Al-Ghiyâth: Succour
Al-Wadûd: The Most Loving
The Divine Names Related to His Leniency
Al-Ghâfir, The Forgiving,
Al-Ghafûr The Ever-Forgiving,
Al-Ghaffar:The Endlessly Forgiving:
As-Sâtir, As-Sattâr: The Veiler
Al-'Afuw: The All-Pardoning
At-Tawwâb: The Ever-Returning
Qâbil at-Tawb: He Who Accepts Repentance
Al-Halîm: The All-Forbearing
As-Sabûr: The Patient
The Divine Names Related to Existence with commentary
Al-Mawjûd: The Existing
Allah possesses real existence without beginning or end. The existence of everything else is derived
from His existence.
"But the actions of those who reject are like a mirage in the desert. A thirsty man
thinks it is water, but when he reaches it, he finds it to be nothing at all, but he
finds (wajada) Allah there. He will pay him his account in full." (24:39)
Al- Kâ'in: The One Who Is
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th
Allah is Existing, firm, realised. He is Being. Ka'in is derived from the verb 'kâna ' (to be), usually
connected with other attributes, as:
"Allah has knowledge of everything. (lit. Allah is Knowing of everything)" (33:40)
Ath-Thâbit: The One Whose Existence is Firm
Allah is the One whose existence is confirmed, enduring, lasting, substantial, and definite whereas
our existence is ephemeral and transitory.
Al-Haqq: The Truly Real
The Truth, the Real, the Really-existing, He whose existence and divinity are true, the One who
creates according to the requirements of wisdom, justice, right, rightness, the Necessarily-existing
by His own Essence, He whose existence is undeniable. Every reality exists from His essence and
nothing has any intrinsic reality except Him.
Al-Haqq is one of the Ninety-Nine Names.
"That is because Allah - He is the Truth, and what you call upon besides Him is
falsehood Allah is the All-High, the Most Great." (31:29)
"On that Day Allah will pay them in full what is due to them, and they will know
that Allah is the Clear Truth." (24:25)
"That is because Allah is the Real and gives life to the dead and has power over all
things and the Hour is coming without any doubt and Allah will raise up all those in
the graves." (22:6)
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th
The Divine Names Related to Eternity
Al-Qadîm: The Timelessly Eternal
The Timelessly or Beginninglessly Eternal, the opposite of muhdath or hâdith (that which came into
existence after not having been). Al-Qadîm has no beginning or is before the beginning. He is
outside linear time.
Al-Azalî: The Pre-Eternal
Relating to pre-eternity, existing without any prior non-existence and without any beginning
Al-Awwal, Al-Akhir: The First and the Last
Al-Akhir is He who remains after all His creatures have perished.
Al-Awwal is the First, preceding all others.
Al-Awwal and Al-Akhir are two of the Ninety-Nine Names.
"He is the First and the Last and the Outward and the Inward." (57:3)
The Prophet, may Allah bless him and grant him peace, said, "...Allah, You are the
First, for there was nothing before You, and You are the Last, for there is nothing
after You, and you are the Outward, for there is nothing above You, and You are
the Inward, for there is nothing beyond You. Remove our debt, and relieve us from
poverty."
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th
Al-Bâqî: The Abiding
The second dimension of divine eternity along with Al-Qadîm. He will not cease to be. He is the
One whose existence has no end. He is Lasting, Perpetual, Endless.
Al-Baqi is one of the Ninety-Nine Names.
"Allah is better and longer lasting." (20:72)
"Everyone who is on it will pass away. And the Face of your Lord will remain, Master
of Majesty and Generosity." (55:24-25)
Ad-Dâ'im: The Everlasting
The Everlasting, enduring endlessly, the One who does not perish.
Al-Abadî: The Post-Eternal
The Always enduring, He who has no end and will never cease to be, the Everlasting.
As- Sarmadî: The Constant
The Continuous, constant; the One who continues endlessly, without any interruption, having
neither beginning nor end, and the One who can bring a constant state about.
Say: "What do you really think? If Allah made it permanent night for you till the Day
of Rising, what god is there other than Allah to bring you light? Do you not then
hear?"
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th
Say: "What do you really think? If Allah made it permanent day for you till the Day
of Rising, what god is there other than Allah to bring you night to rest in? Do you
not then see?"(28:71-72)
Al-Wârith: The Inheritor
The One who inherits and continues after all others have ceased to be; thus all returns to Him. He
is the true owner of all.
Al-Warith is one of the Ninety-Nine Names.
"It is We who will inherit the earth and all those on it and. They will be returned to
Us." (19:39)
"We will inherit from him the things he is talking about and he will come to Us all
alone." (19:81)
"It is We who give life and cause to die and We are the Inheritor." (15:23)
Ad-Dahr: Time
Infinity of time, undifferentiated time from the beginning of the world to its end, extended
indivisible space of time.
"The son of Adam vexes me when he curses Time, for I am Time. In My hand is the
command. I cause the night and day to follow one upon the other." (al-Bukhari,
Muslim, etc.)
Al-Qayyûm: The Self-Sustaining
The Self-Sustaining, Self-Subsisting, Self-Existing, the One who is in charge of things and preserves
them and manages them. Also the One whose power over His creatures is unchangeable and will
never end. He requires nothing to exist.
Al-Qayyum is one of the Ninety-Nine Names.
"Allah. There is no god but Him, the Living, the Self-Sustaining." (2:255)
105
th
"Faces will be humbled to the Living, the All-Sustaining." (20:108)
The Divine Names Related to Uniqueness
Al-Wâhid: The One
One, the Sole, the One who attribute is unity; the One in Essence who is without like, the One in
attributes besides whom there is no other, or the One who is not susceptible of division into parts
nor of duplication, the One who has ever been alone without companion.
Al-Wahid is one of the Ninety-Nine Names.
"My fellow-prisoners, are many lords better, or Allah, the only One, the Conqueror?"
(12:39)
"Allah says, 'Do not take two gods. He is only One God. So dread Me alone.'" (16:51)
"Your God is One." (37:4)
"Say: "I am only a human being like yourselves. It is revealed to me that your god is
One God. So let him who hopes to meet his Lord act rightly and not associate
anyone with the worship of his Lord." (18:110)
Al-Wahîd: The Unique
"Leave the person to I created on his own to Me alone. " (74:11)
Al-Ahad: Absolute Oneness
The Unique, One with No Other, the Sole. He who has ever been one and alone; the Indivisible, He
who has no second. It is the closest to the Essence.
106
th
Al-Ahad is one of the Ninety-Nine Names.
"Say: He is Allah, Absolute Oneness." (112:1)
ÔAbdullah ibn Burayda related from his father that the Messenger of Allah heard a
man say, "O Allah, I ask You by the fact that I testify that You are Allah and there is
no god but You the One, the Everlasting Support who did not beget and was not
begotten and there is no one like Him." He said, "You have asked Allah by the Name
by which He gives when asked, and by which He answers when He is called on by it
."
Al-Fard: The Unequalled
The Single, the Sole, He who has no equal or like, the Unequalled
Al-Witr: The Single
Not one of a pair, He who has no like or equal, without parallel.
"Allah is single (witr) and loves odd numbers, so do the witr, people of the Qur'an."
(hadith)
The Divine Names Related to Perfection
As-Subbûh, Al-Quddûs: The All-Perfect, Utterly Pure
107
th
Subbuh is from Subhan, which is glorification and tanzih, disconnecting and elevating Him above
any others. He is All-Perfect, All-Pure, All Glorious, far removed from everything evil and
imperfect.
Quddus means pure (tahir, munazzah), pure and free of any imperfection .He is far removed from
every imperfection or impurity or from anything that would detract from His glory, and
disconnected from every description perceived by the senses and thought,All-Holy, All-Pure, All-
Perfect.
Some say Subbuh denies imperfection and Quddus affirms perfection.
Al-Quddus is one of the Ninety-Nine Names.
"He is Allah. There is no god but Him. He is the King, the Most Pure." (59:23)
"Everything in the heavens and everything in the earth glorifies Allah, the King, the
Most Pure, the Mighty, the Wise." (62:1)
As-Salâm: Perfect Peace
The Flawless, sound of every imperfection or deficiency, peace for His creatures. He is the Author
of Safety, because He has rendered all His creatures safe from unsoundness and from injustice from
Him, the Giver of peace.
As-Salam is one of the Ninety-Nine Names.
"He is Allah. There is no god but Him. He is the King, the Most Pure, the Perfect
Peace." (59:23)
At-Tâhir: The Pure
Pure of every bad action and any imperfection or any corporal distinction.
Al- Muta'âlî: The High Exalted
108
th
He Who is free of imperfection and none has power like His, He who is great or supremely great,
above the lies of the liars, or the Most High, who is higher than every other high one, or He who has
ascendancy over everything by His power or He who is exalted above the attributes of created
things.
Al-Muta'ali is one of the Ninety-Nine Names.
"Allah knows what every female bears and every shrinking of the womb and every
swelling. Everything has its measure with Him, the Knower of the Unseen and the
Visible, the Most Great, the High Exalted." (13:9-10)
"May Allah be exalted above what they associate with Him!" (27:63)
Al-'Alî, Al-'Âlî, Al-'A'lâ: The Most High
Above and beyond, the High above whom there is nothing higher.
Al-'Ali is one of the Ninety-Nine Names.
"Judgement belongs to Allah, the All-High, the All-Great." (40:11)
"Everything in the heavens and everything in the earth belongs to Him. He is the
Most High, the Magnificent." (42:4)
"Glorify the name of your Lord, the Most High." (87:1)
"Only desiring the Face of their Lord Most High." (92:20)
"That is because Allah is the Real and what you call on apart from Him is false.
Allah is the All-High, the All-Great." (22:60)
Ar-Râfi': The Exalter
Active sense of 'Ali. Great in attributes, Exalter of the degrees of dignity; the Lofty. He exalts by
drawing people near to Him and by granting them good fortune.
Ar-Rafi' is one of the Ninety-Nine Names.
109
th
"Therefore call upon Allah, making your deen sincerely His, though the rejectors
dislike it. He is the Raiser of ranks, the Possessor of the Throne. " (40:13-14)
Al-'Adhîm: The Magnificent
Immense in the sense of size and volume - the greatest dimensions which encompass all, referring
to His Essence and attributes; the Incomparably Great, Enormous who cannot be perceived by the
intellect.
Al-'Adhim is one of the Ninety-Nine Names.
"Everything in the heavens and everything in the earth belongs to Him. He is the Most High, the
Magnificent." (42:4)
"Glorify then the name of your Lord, the Magnificent!" (56:77)
"He used to not believe in Allah the Magnificent." (69:33)
Al-Kabîr: The Incomparably Great
Like Al-'Adhîm, but carries more of a sense of power. It refers to Essence; Incomparably Great,
Most Great, Great beyond measure, the Majestic. It expresses the perfection of His Essence.
Al-Kabir is one of the Ninety-Nine Names.
That is because Allah, He is the Truth, and what you call upon besides Him is
falsehood. Allah is the All-High, the Most Great." (31:30)
"Intercession with Him will be of no benefit except from someone who has His
permission. So that when the terror has left their hearts they will say, 'What did
your Lord say?' They will say, 'The Truth. He is the All-High, the Most Great.'"
(34:23)
Al-Mutakabbir: The Supremely Great
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th
Everything which is not Him is insignificant; He is the Great in Majesty or Most Excellent of beings,
who has rights which no other possesses, the Possessor of power and excellence the like of which
no other has; He who acts are good, exceeding the good acts of any other; the Majestic; He who
disdains having the attributes of created beings; He who magnifies Himself against the proud among
His creatures.
Al-Mutakabbir is one of the Ninety-Nine Names.
"He is the King, the Most Pure, the Perfect Peace, the Trustworthy, the
Safeguarder, the Almighty, the Compeller, the Supremely Great." (59:23)
Al-Jalîl: The Majestic
The Majestic, Great in respect of rank or dignity. His order must be obeyed and carried out. This
refers to His attributes. He is great in dignity because of His creating the great things which are
indicative of Him, or because He is too great to be comprehended within limits or perceived by the
senses.
Al-Jalil is one of the Ninety-Nine Names.
Dhû'l-Jalâl wa'l-Ikrâm: The Lord of Majesty and Generosity
Tthe One who should be revered and honoured. Ibn 'Abbas said that "Dhu'l-Jalal" means "Full of
Majesty."
Dhu'l-Jalal wa'l-Ikram is one of the Ninety-Nine Names.
"Blessed be the name of your Lord, Master of Majesty and Generosity." (55:77)
Al-Jamîl: The Beautiful
Comely or goodly in deeds, or an Abundant bestower of good things.
"Allah is Beautiful and loves beauty" (Muslim)
111
th
Al-Mâjid, Al-Majîd: The Noble, The Glorious
He who possesses superiority or abundance of good (the root of majd is a field full of pasturage),
richness, and superabundance; the Glorious, Great, Great in Dignity, He who gives liberally or
bountifully. He who is glorified for His deeds and nobleness and is vast in nobility and generosity.
Al-Majîd indicates honour in respect of the Essence, and Al-Mâjid points to honour in respect of the
attributes.
Al-Mâjid and Al-Majîd are two of the Ninety-Nine Names.
"He is Praiseworthy, All-Glorious." (11:72)
Al-Karîm, Al-Akram: The Generous, The Most Generous
Worthy of praise, glorious; Generous (in the sense of abundant), Munificent, noble, precious,
possessing generosity lacking in any lowness or baseness.
Al-Karim is one of the Ninety-Nine Names.
"This is part of my Lord's favour to test me to see if I will give thanks or show
ingratitude. Whoever gives thanks only does so to his own gain. Whoever is
ungrateful, my Lord is Rich Beyond Need, Generous." (27:41)
"Recite, and your Lord is the Most Generous." (96:3)
Al-Hamîd: The Praiseworthy
Praised and praiseworthy.
Al-Hamid is one of the Ninety-Nine Names.
"Everything in the heavens and everything in the earth belongs to Him. Allah is the
Rich Beyond Need, the Praiseworthy." (22:62)
Al-Ghanî: The Rich Beyond Need
112
th
The Self-Sufficient, Without need of anything, He who possesses all things.
Al-Ghani is one of the Ninety-Nine Names.
"Everything in the heavens and the earth belongs to Allah. Allah is the Rich Beyond
Need, the Praiseworthy." (31:25)
"Mankind! You are the poor in need of Allah whereas Allah is the Rich Beyond Need,
the Praiseworthy." (35:14)
Al-Wâjid: The Rich
Rich, Resourceful or Knowing, He who has no wants and lacks nothing.
Al-Wajid is one of the Ninety-Nine Names.
"A thirsty man thinks it water but when he reaches it, he finds it nothing at all. But
he finds Allah there and He will pay him his account in full." (24:38)
Az-Zâhir: The Outward
the Ascendant and Predominant over things, or He who is known by inference of the mind from
what appears to mankind of the effects of his actions and attributes.
Az-Zahir is one of the Ninety-Nine Names.
"He is the First and the Last, the Outward and the Inward." (57:3)
Al-Bâtin: The Inward
He who knows the inward or intrinsic states or circumstances of thing, He who is veiled from eyes
and imaginations of creatures.
Al-Batin is one of the Ninety-Nine Names.
"He is the First and the Last, the Outward and the Inward." (57:3)
The Divine Names Related to Life

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Al-Hayy: The Living
Ever-Living, i.e. Deathless.
Al-Hayy is one of the Ninety-Nine Names.
"Allah, there is no god but Him, the Living, the Self-Sustaining." (2:253)
"Put your trust in the Living who does not die and glorify Him with praise." (25:58)
The Divine Names Related to Power
Al-Qâdir; Al-Qadîr, Al-Muqtadir: The All-Powerful
Powerful, meaning capable of action. The last two names are more intensive. It entails decreeing
and ordaining. It is He who does what He will, according to what wisdom requires, not more or less.
Al-Qadir and Al-Muqtadir are two of the Ninety-Nine Names.
"Say: "He possesses the power (qâdir) to send you punishment from above your
heads or from underneath your feet, or to confuse you in sects and make you taste
each other's violence." (6:66)
"He adds to creation in any way He wills. Allah has power (qadîr) over all things."
(35:1)
"Allah cannot be withstood in any way, either in the heavens or in the earth. He is
All-Knowing, All-Powerful (qadîr)." (35:44)
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th
"They denied every one of Our Signs. So We seized them with the seizing of One
who is Almighty, All-Powerful (muqtadir)." (54:42)
Al-Qawi, Dhu'l-Quwwa: The All-Strong, The Possessor of Strength
Strong. It is either an equivalent of qadir, or qawî has a stronger meaning. He possesses the
plenitude and perfection of power.
Al-Qawi is one of the Ninety-Nine Names.
"Allah will certainly help those who help Him. Allah is All-Strong, Almighty." (22:38)
"He is the Most Strong, the Mighty." (42:18)
"Truly Allah, He is the Provider, the Possessor of Strength, the Sure." (51:58)
Al-Matîn: The Sure
The Firm, Strong in power, firm in His possession of strength and able to enforce His Will. His power
is perfect and unrestricted.
Al-Matin is one of the Ninety-Nine Names.
"Truly Allah, He is the Provider, the Possessor of Strength, the Sure." (51:58)
Ash-Shadîd: The Severe
Harsh, severe, inexorable.
"Your Lord has forgiveness for people for their wrongdoing; but your Lord is also
severe in retribution." (13:7)
"Yet still they argue about Allah when He is inexorable in His power!" (13:13)
Al-Qâhir; Al-Qahhâr: The Absolute Master, All-Conquering
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The Victorious, the Subduer, He who vanquishes, dominates, and governs all, He who conquers the
powerful in this world (the tyrants); the Subduer of His creatures by His sovereign authority and
power, and the Disposer of them as He pleases with and against their will; the Overcomer or
Subduer of all beings.
Al-Qahhar is one of the Ninety-Nine Names.
"He is the Absolute Master over His slaves. He is the All-Wise, the All-Aware." (6:18)
"Say: 'Allah is the Creator of everything. He is the One, the All-Conquering." (13:18)
"On the day the earth is changed to other than the earth, and the heavens likewise,
and they parade before Allah, the One, the All-Conquering." (14:50)
Al-Jâlib, Al-Jallâb: The Compeller
Same as Qâhir. The One who makes something happen.
Al-'Azîz: The Almighty
The All-Powerful, the Incomparable. No one can resist or oppose Allah. Often the all-Powerful
applied to punishment; impossible, difficult, free of being menaced; unique and nothing is like
Him. The One who overcomes everything, He who resists or withstands so that nothing overcomes
Him; the Incomparable, the Unparalleled. Nothing is beyond His power.
Al-'Aziz is one of the Ninety-Nine Names.
"He grants victory to whoever He wills. He is the Almighty, the Most Merciful."
(30:4)
"Say: 'Show me those you have joined to Him as associates. No indeed! He is Allah,
the Almighty, the All-Wise." (34:27)
Al-Jabbâr: The Compeller
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He compels His creatures to what He wills of His commands and prohibitions, and none can oppose
Him and none is free of His grasp; the One who repairs and mends; the One who is inaccessible, the
Unattainable, the Supreme. Also the Restorer of the poor to wealth or sufficiency, the Establisher
of hearts according to their natural constitutions which He gave them in their mothers' wombs,
disposing them to know Him and bear witness to Him, both the wretched and the happy among
them.
Al-Jabbar is one of the Ninety-Nine Names.
"He is Allah – there is no god but Him. He is the King, the Most Pure, the Perfect Peace, the
Trustworthy, the Safeguarder, the Almighty, the Compeller, the Supremely Great. Glory be to Allah
above all they associate with Him." (59:23).
Al-Muqît: The Maintainer
He maintains creatures by letting them continue to existence through knowledge and power, also
the Nourisher. The Possessor of power, He who gives to every man his food; the Preserver or
Protector who gives everything its protection as is needful. He who is well-furnished with power
over all things
Al-Muqit is one of the Ninety-Nine Names.
"Allah gives all things what they deserve." (4:84).
The Divine Names Related to Omniscience
Al-'Âlim, Al-'Alîm, Al-'Allâm: The All-Knowing
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The Knower. He who knows what has been and what will be, who ever has known and ever will
know what has been and what will be, from whom nothing is concealed in the earth nor in the
heaven, whose knowledge comprehends all things in the most complete manner. His knowledge is
timeless and essential.
Al-'Alim is one of the Ninety-Nine Names.
"Truly Allah has knowledge of the Hour and sends down abundant rain and knows what is in the
womb. And no self knows what it will earn tomorrow and no self knows in what land it will die.
Allah is All-Knowing ('alîm), All-Aware." (31:33)
"That is the Knower of the Unseen and the Visible, the Almighty, the Most Merciful." (32:5)
"Allah knows the Unseen of the heavens and the earth. Allah knows ('âlam) everything the breasts
contain." (35:38)
"If I did say it, then You would have known it. You know what is in my self but I do not know what is
in Your Self. You are the Knower ('allâm) of all unseen things." (5:118)
Al-Khabîr: The All-Aware
He who has perfect knowledge, not touched by doubt or error, who knows even the most hidden.
He knows what has been and what is or will be, He knows the internal qualities of things.
Al-Khabir is one of the Ninety-Nine Names.
"Do you not see that Allah makes night merge into day and day merge into night, and that He has
has made the sun and moon subservient, each one running for a specified time, and that Allah is
aware of everything you do? (31:29)
118
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Al-Muhît: The Encompassing
Surrounding and encompassing in knowledge and power. Knowing the thing altogether, in all its
modes and circumstances; intrinsically and extrinsically, having a comprehensive and complete
knowledge to the furthest extent possible. Everything is in His power and subject to His force. He
has total power over them and complete knowledge of them.
"Allah encompasses what they do." (3:120)
Al-Muhsî: The Appraiser
The knowledge of Allah of quantities. He comprehends everything by His knowledge, nothing

escaping Him, small or great.
Al-Muhsi is one of the Ninety-Nine Names.
"He has counted them and numbered them precisely." (19:94)
"Allah has recorded it while they have forgotten it." (58:6)
Al-Hasîb: The Reckoner
He who takes account of the actions of man and reckons them, the One who gives what is sufficient
for His slaves.
Al-Hasib is one of the Ninety-Nine Names.
"But he finds Allah there. He will pay him his account in full. Allah is swift at
reckoning." (24:38)
"Allah suffices as a Reckoner." (4:6)
As-Samî': The All-Hearing
The one who hears all, no matter how faint the sound, without any organ of hearing.
119
th
As-Sami' is one of the Ninety-Nine Names.
"Anyone who rejects the false gods and believes in Allah has grasped the Firmest
Handhold, which will never give way. Allah is All-Hearing, All-Knowing." (2:255)
"You are the All-Hearing, All-Knowing." (3:35)
Al-Basîr: The All-Seeing
The One who sees all things, both the apparent and the hidden without any organ of vision.
Al-Basir is one of the Ninety-Nine Names.
"What We have revealed to you of the Book is the truth, confirming what came
before it. Allah is aware of and sees His slaves." (35:31)
"Allah sees what you do." (2:264)
Ash-Shahîd: The Witness
Witness, possessing much knowledge with respect to external things, the One from whom nothing is
Hidden; the Faithful in His testimony.
Ash-Shahid is one of the Ninety-Nine Names.
"Show fear of Allah. Allah is witness of all things." (33:55)
"Say: 'Allah is a sufficient witness between me and you. He knows everything in the
heavens and the earth." (29:52)
Al-Hâfiz, Al-Hafîz: The Preserver
The opposite of forgetfulness; to preserve, conserve, the opposite of to let perish. The Preserver of
all things; He from whose preservation nothing is excluded, not even an atom in the heavens or the
earth: He who preserves His creatures from oblivion and preserves the heavens and earth.
Al-Hafiz is one of the Ninety-Nine Names.
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th
"The Best of Guardians (hâfiz) is Allah." (12:64)
"Your Lord is the Preserver (hafîz) of all things." (34:21)
Ar-Raqîb: The Watchful
He observes men so that nothing escapes him or is Hidden from Him. The Guardian, Keeper,
Watcher, Vigilant Observer.
Ar-Raqib is one of the Ninety-Nine Names.
"Allah is watchful over all things." (33:52)
Al-Hakîm: The All-Wise
Wise, the One who knows and acts well. Whatever He does is free defect and imperfection. It is
one of the attributes of action. Allah is free of any unsoundness. From the root of the verb comes
the noun hakama, a curb bridle used for a horse to prevent it from running without direction.
Wisdom is called hikma because it prevents the person who has it from being rash and ignorant.
Al-Hakim is one of the Ninety-Nine Names.
"If all the trees on earth were pens and all the sea, with seven more seas besides,
was ink Allah's words still would not run dry. Allah is Almighty, All-Wise." (31:26)
At-Tabîb: The True Physician
Doctor or judge.
A man said, "I am a physician," and the Prophet, may Allah bless him and grant him
peace, said, "Allah is the True Physician. Rather you are a compassionate man. Her
physician is the one who created her." (Abu Dawud)
Al-Qarîb: The Near
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Near.
"If My slaves ask you about Me, I am near. I answer the call of the caller when he
calls on Me. (2:185)
"So ask His forgiveness and then turn in repentance to Him. My Lord is Close and
Quick to Respond." (11:60)
The Divine Names Related to Creation
Al-Khâliq, Al-Khallâq: The Creator
He who has the power to give existence to creatures; He who brings into existence according to the
proper measure or proportion; the Originator, not after any pre-existing likeness; or He who
brought things into existence after they had not been in existence.
Khallâq is the Master Creator, or the Creator of many creatures.
Al-Khaliq is one of the Ninety-Nine Names.
"Allah is He who created the heavens and the earth and everything between them
in six days then established Himself firmly upon the Throne." (32:3)
"Does He who created the heavens and earth not have the power to create the
same again? Yes indeed! He is the Creator, the All-Knowing." (36:80)
"Your Lord creates and chooses whatever He wills. The choice is not theirs." (28:68)
"Your Lord, He is the Creator (Khallâq), the All-Knowing." (15:86)
Al-Bâri': The Maker
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He makes creatures distinct from one another; enabling creatures leave non-existence He is the
One who transforms sources, the One creates things not based on any model of likeness. He created
these things fear of any faultiness, and distinguished from from one another by various forms and
outward appearances. The crucial aspect of Khaliq is the One who has the power and changes
things from one state to another whereas Bari' brings them into time and originates them.
Al-Bari' is one of the Ninety-Nine Names.
"He is Allah - the Creator, the Maker, the Giver of Form." (59:24)
Al-Musawwir: The Giver of Form
He gives each being its proper form, determines its composition, dimensions and appearance. The
Former or Fashioner of all existing things who has established them and given to every one of them
a special form and particular manner of being whereby it is distinguished.
Al-Musawwir is one of the Ninety-Nine Names.
"Then He formed him and breathed His Ruh into him." (32:8)
"It is He who forms you in the womb however He wills." (3:6)
"He is Allah - the Creator, the Maker, the Giver of Form." (59:24)
Al-Badî': The Originator
The Contriver, the Originator who first makes something new and original, the One who brings
something into existence for the first time, and not after the similitude of anything existing before
it.
Al-Badi' is one of the Ninety-Nine Names.
"The Originator of the heavens and the earth. When He decides on something, He
simply says to it, 'Be!' and it is." (2:116)
Al-Fâtir: The Bringer-into-Being
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To be the first to do something; the One who separates the heavens and the earth, their Originator.
The root also means to knead dough and make it into bread.
"The Bringer-into-being of the heavens and earth." (42:9)
"Praise be to Allah, the Bringer-into-being of the heavens and the earth." (35:1)
Al-Fâliq:The One Who Splits and Brings into Being
He opens the apertures for things to come into existence; the Cleaver of the dry grain to make it
germinate; He causes the dawn to break
"Allah is He Who splits the seed and kernel. He brings forth the living from the
dead, and produces of dead out of the living." (6:96)
"It is He Who splits the sky at dawn, and appoints the night as a time of stillness
and the sun and moon as a means of reckoning." (6:97)
Adh-Dhâri': The Creator
It contains an idea of succession of generations, multiplication, dispersal, spreading, making thing

grow and develop.
"They assign to Allah a share of the crops and livestock He has created." (6:136)
Al-Munshî': The Producer of Existence
Drives from the idea of beginning, something without nothing before it, e.g. He raised the clouds,
originated, began to build, compose, cause to come into being
"Travel about the earth and see how Allah brings creation out of nothing. Then later
Allah will bring about the next existence." (29:19)
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"It is He who first produced you from a single self, then from a resting-place and a
repository." (6:99)
"It is He who produces gardens, both cultivated and wild, and palm-trees and crops
of diverse kinds, and olives and pomegranates, the same yet not the same." (6:142)
Al-Jâ'il: The One Who Puts in Place
To place, put, institute, to make be, assign. The verb ja'ala is similar to fa'ala and sana'a, to make
a thing from a thing, e.g. 16:81, "He has made shaded places for you." So to create or bring into
existence from something else, but also simply create, as 6:1, "He Who appointed darkness and
light," and 21:31, "We made from water every living thing."To make or prepare (65:3; 65:4). To
appoint (19:31); to make something be in a certain condition (2:21), also to make a change, to
pronounce a legal judgement, to call or name; to make known, to exalt, etc.
"Then He produced his seed from an extract of base fluid." (32:7)
"He who made the angels messengers, with wings - two, three and four." (35:1)
"He has given you mates from among yourselves, and given mates to the livestock,
in that way multiplying you." (42:11)
Al-Mubdi': The Originator
Like al-Badi', the One who originates something without prior model, begins the first time.
Al-Mubdi' is one of the Ninety-Nine Names.
"He who has created all things in the best possible way. He commenced the
creation of man from clay." (32:7)
"Have they not seen how Allah brings creation out of nothing, then reproduces it?
That is easy for Allah." (29:18)
Al-Mu'îd: The Restorer
The one who restores what He has already created before and brings it to live again.
125
th
Al-Mu'id is one of the Ninety-Nine Names.
"Allah originates creation, then will regenerate it, then you will be returned to Him." (30:11)
Al-Bâ'ith: The Raiser
The Raiser, Resurrector.To re-create, like Mu'id; revive; also to send. The One who Quickens
mankind after death. To cause something to be.
Al-Ba'ith is one of the Ninety-Nine Names.
"Allah will raise up all those in the graves." (22:7)
Al-Jâmi': The Gatherer
He gathers together the creatures; the One who collects created beings for the Day of Reckoning,
or the Combiner of things of similar natures and things of contrary natures in existence.
Al-Jami' is one of the Ninety-Nine Names.
"Our Lord, You are the Gatherer of mankind to a Day of which there is no doubt."
(3:9)
As-Sâni': The Maker
Maker, someone who makes something with his own hands with great skill. (Only the verb is used in
reference to Allah)
"You will see the mountains you reckoned to be solid going past like clouds - the
handiwork of Allah who gives to everything its solidity." (27:90)
Al-Muhdith: The One Who Brings into Temporal Existence
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He who brings into existence or caused it to happen for the first time, not having been before. This
is really bringing something into temporality.
"It may well be that after that Allah will cause a new situation to develop." (65:1)
Al-Mûjid: The One Who Brings into Existence
Bringer into existence from non-existence. Also the One who enriches so that the person is in no
need, also to strengthen after weakness.
Al-Mukawwin: The One Who Brings into Being
The One who makes something come into existence by saying "Be! (kun).
"His command when He desires a thing is just to say to it,'Be!"'and it is." (36:81)
The Divine Names Related to Lordship
Al-Malik; Al-Mâlik: The King, the Master
Al-Mali is the King, the Sovereign; Al-Mâlik is the Master, Owner, Malik is the governor of beings
who have the consciousness of being governed, not the case with Mâlik, who owns everything.
Al-Malik is one of the Ninety-Nine Names.
"He to Whom the kingdom of the heavens and the earth belongs." (2:106).
"Exalted be Allah, the King, the Real. There is no god but Him, Lord of the Noble
Throne." (23:117)
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th
"High exalted be Allah, the King, the Real!" (20:111)
Mâlik al-Mulk: The Master of the Kingdom
Owner or Possessor of the Kingdom, who grants sovereignty to whomever He will.
Malik al-Mulk is one of the Ninety-Nine Names.
"O Allah! Master of the Kingdom! You give sovereignty to whoever You will. You
take sovereignty from whoever You will." (3:26)
Ar-Rabb: The Lord
Lord: master, owner; chief; the Cherisher, the one who takes care of a thing.Ar-Rabb is the one
who puts right, manages, compels and guards. He is the One worshipped.Some scholars say that the
name is the greatest name of Allah because of the great number of those who make supplication
using it. It reflects the true relationship of a person with his Lord, containing both mastery and
kindness, concern, and nurture.
"Lord of the heavens and the earth and everything between them. Lord of the
Easts." (37:5)
"Allah is my Lord and your Lord, so worship Him. This is a straight path." (3:50)
As-Sayyid: The Master
Lord, but only of animate creatures.
A delegation said to the Messenger of Allah, "You are our master." He replied, "The
Master is Allah, blessed and exalted is He."
128
th
As-Samad: The Everlasting Sustainer of All
The Eternal Lord, Radically transcendent,the One to whom things aim, and direct themselves, the
One to whom one has recourse; that which has nothing hollow - an indivisible Essence; being that
continues forever, the Creator of everything, of whom nothing is independent, and whose unity
everything indicates, or who takes no nourishment.
As-Samad is one of the Ninety-Nine Names.
"Say: He is Allah, Absolute Oneness. Allah the Everlasting Sustainer of all." (112:1-2)
ÔAbdullah ibn Burayda related from his father that the Messenger of Allah heard a
man say, "O Allah, I ask You by the fact that I testify that You are Allah and there is
no god but You the One, the Everlasting Support who did not beget and was not
begotten and there is no one like Him." He said, "You have asked Allah by the Name
by which He gives when asked, and by which He answers when He is called on by it
."
Al-Mawlâ, Al-Walî, Al-Wâlî: The Protector, The Friend
patron, protector, master
Al-Walî is one of the Ninety-Nine Names.
"Hold fast to Allah. He is your Protector (mawlâ) - the best Protector, the best Helper." (22:78)
"They have no protector (wâli) apart from Him." (13:12)
"Have they then taken others besides Him as protectors? But Allah is the Protector (walî) He brings
the dead to life. He has power over all things." (42:7)
"Allah is the Protector (wali ) of those who believe. He brings them out of the darkness into the
light." (2:257)
Al-Mudabbir: The Manager
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th
To manage, administer, govern with forethought about the issues and results of things.
"He made the sun and moon subservient, each running for a specified term. He
directs the whole affair." (13:2)
The Names of the Master of Destiny
Al-Muhyî, Al-Mumît: The One Who Gives Life, The One who Makes Die
The Life-Giver or Quickener who makes something alive, to be a living thing; He quickenes him or
endues him with life or revives him. He revives the earth with rain and endues with intelligence. Al-
Mumit is the One who causes to die.
Al-Muhyi and Al-Mumit are two of the Ninety-Nine Names.
"How can you reject Allah, when you were dead and then He gave you life, then He
will make you die and then give you life again, then you will be returned to Him?"
(2:27)
Ad-Dârr, An-Nâfi': The Afflicter, The Helper
The Afflicter: He who harms, damages, punishes. An-Nafi': He who helps, profits.
Ad-Darr and Al-Nafi' are two of the Ninety-Nine Names.
Al-Qâbid, Al-Bâsit: The Constrictor, The Expander
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Al-Qabid: The Seizer, the One who withholds or the Constricter of the means of subsistence and
other things from His servants by His graciousness and wisdom; the Taker of souls at their death.
Al-Basit: The One who expands, enlarges, amplifies or makes ample and plentiful the means of
subsistence; or who diffuses the souls in the bodies when they come to life.
Al-Qabid and Al-Basit are two of the Ninety-Nine Names.
"Allah both restricts and expands. And you will be returned to Him." (2:243)
"He expands provision of anyone He wills or restricts it." (42:10)
Al-Mutî, Al-Mâni: The Giver, The Withholder
A-Muti: The Giver.
Al-Mani': The Unapproachable, inaccessible, difficult of access, protected against attack; the One
who prevents, refuses to give, restrains, forbids,withholds.
Al-Mâni' is one of the Ninety-Nine Names.
Al-Muqaddim, Al-Mu'akhkhir: The Advancer, The Postponer
Al-Mu'akhkhir: The Postponer or Delayer, who postpones things and puts them in their places, or
who puts or keeps back, or He who degrades.
Al-Muqaddim: The Advancer
Al-Muqaddim and Al-Mu'akhkhir are two of the Ninety-Nine Names.
"When I gave you advance warning of the Threat." (50:28).
"If We postpone the punishment..." (11:8).
Al-Mu'izz, Al-Mudhill: The Honourer, The Dishonourer
131
th
Al-Mudhill: He Who makes low and abased.
Al-Mu'izz: He who gives might to whomever He will.
Al-Mu'izz and Al-Mudhill are two of the Ninety-Nine Names.
"You exalt whoever You will. You abase whoever You will." (3:26)
Al-Khâfid, Ar-Râfi': The Abaser, The Exalter
Ar-Râfi': the Exalter, (see above under Names of Perfection)
Al-Khâfid: The Abaser of the proud, haughty and insolent; the Abaser of all He desires to abase,
abasing some to the Fire and raising some to the Garden.
Ar-Rafi' and Al-Khafid are two of the Ninety-Nine Names.
"When the Great Event occurs, none will deny its occurrence; bringing low, raising
high." (56:1-3)
An-Nâsir, Al-Khâdhil: The Helper, The Disappointer
Al-Khadhil;: When Allah fails to preserve a man from an evil action, so that he does it. To abstain
from helping someone, to desert him. See 3:154.
An-Nasir: Aider or assister, especially against an enemy, the One who grants victory.
"Allah knows best who your enemies are. Allah suffices as a Protector. Allah suffices
as a Helper." (4:45)
"If Allah helps you, no one can vanquish you. If He forsakes you, who can help you
after that?" (3:160)
Al-Muzîl: The Separator
132
th
The Separator, who will separate men from their false gods.
"Then We will sift them out." (10:28)
The Divine Names Related to Justice
Al'Adl, Al-'Âdil: The Just
The Just and Equitable. He whom desire does not cause to incline or decline so that He should
deviate from the right course in judgement.
Al-'Adl is one of the Ninety-Nine Names.
"Allah commands justice." (16:90)
Al-Muqsit: The Equitable
The one who renders justice, the Equitable.
An-Muqsit is one of the Ninety-Nine Names.
"Allah bears witness that there here is no god but He, as do the angels and people
of knowledge, upholding justice." (3:18)
Al-Hakam: The Judge
The Arbiter, Allah judges and there is no reversing His judgement.
Al-Hakam is one of the Ninety-Nine Names.
"Jurisdiction belongs to Him alone." (6:63)
133
th
"Then you will all return to Me, and I will judge between you regarding the things
about which you differed." (3:55)
Al-Fattâh, Al-Fâtih: The Just Decider, The Opener
The Judge, the Conquerer, who opens what is closed between the two adversaries, i.e. decides
between them. Also opening His goodness and mercy, the One who gives victory.
Al-Fattah is one of the Ninety-Nine Names.
"Our Lord will bring us all together and then will judge between us with the truth.
He is the Just Decider, the All-Knowing." (34:26)
"Any mercy Allah opens up to people, no one can withhold." (35:2)
Ad-Dayyân: The Requiter
The Judge, one who demands the accounts, retribution. He does not neglect any deed, but requites
it properly.
The Prophet said, "Allah will collect His slaves and He will call to them in a voice
that those who are far away will hear just as clearly as those who are close at
hand: 'I am the King, the Requiter!'" (Al-Bukhari)
Ash-Shakûr; Ash-Shâkir: The Ever-Thankful
The Rewarder of Thankfulness. He repays people for their good actions. He gives a large reward for
few works; He in whose estimation few works performed by His slaves increase and who multiplies
His rewards to them.
Ash-Shakur is one of the Ninety-Nine Names.
"He will pay them their wage in full and give them more from His unbounded
favour. He is Ever-Forgiving, Ever-Thankful." (35:30)
Al-Muntaqim: The Exactor of Revenge
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The Avenger, He who takes vengeance and retribution.
Al-Muntaqim is one of the Ninety-Nine Names.
"Do not imagine that Allah will break His promise to His Messengers. Allah is
Almighty, Exactor of Revenge." (14:49)
"Those who reject the signs of Allah will have a terrible punishment. Allah is
Almighty, Exactor of Revenge." (3:4)
The Divine Names Related to Certainty
As-Sâdiq: The Truthful
Truthful, untouched by the possibility of lying.
"Allah speaks the truth." (3:95)
Al-Mu'min: The Trustworthy
The Giver of Faith, to give security; He who makes mankind secure from His wronging them; He
who makes His servants safe from His punishment (i.q. Muhaymin); Believer of His servants on the
Day of Rising in the questioning, or He who will faithfully give His servants what He promised them;
He who has declared in His word the truth of His unity.
Al-Mu'min is one of the Ninety-Nine Names.
Peace, the Trustworthy, the Safeguarder, the Almighty." (59:23)
Al-Muhaymin: The Safeguarder
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The Safeguarder, the Witness, the one who watches over things He preserves and guards, Allah is
Amin, worthy of trust; Preserver.
Al-Muhaymin is one of the Ninety-Nine Names.
Peace, the Trustworthy, the Safeguarder, the Almighty." (59:23)
Al-Amîn: The Secure
He who is secure with respect to the accidents of fortune.
Al-Wafî: The Faithful
The One who is faithful to His contracts and pays in full.
"Your Lord will pay each of them in full for his actions." (11:111)
Al-Kafîl: The Guarantor
He Who guarantees men their provision
Al-Wakîl: The Guardian
The Trustee. People entrust their destinies to Him and put their confidence in Him, the Protector,
Guardian, Administrator
Al-Wakil is one of the Ninety-Nine Names.

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"Allah us enough for us suffices and the Best of Guardians." (3:173).
Al-Kâfî: The One Who Suffices
Allah is enough, one does not need recourse to any other or have hopes from any other. He does it
all.
"Say: 'Allah is enough for me. All those who truly trust put their trust in Him.'"
(39:36)
The Divine Names Related to Guidance
Al-Hâdî: The Guide
The One who shows the way.
Al-Hadi is one of the Ninety-Nine Names.
"He guides whoever He wills to a straight path." (2:141)
"He who guides you in the darkness of land and sea and sends out the winds bringing
advance news of His mercy. Is there another god besides Allah?" (27:65)
Ar-Rashîd: The Correct Guide
Just, directing to the correct path; He appoints or ordains well what He appoints.
Ar-Rashid is one of the Ninety-Nine Names.
"We gave Ibrahim his right guidance." (21:51)
Al-Mubîn: The Clarifier
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The One who make clear His proofs and Signs.
"In this way Allah makes His Signs clear to you, so that hopefully you will use your
intellect." (2:240)
An-Nûr: The Light
The light, guide, the One who illuminates; the One who is manifest, clear.
An-Nur is one of the Ninety-Nine Names.
"Allah is the Light of the heavens and the earth. The metaphor of His light is that of
a niche in which there is a lamp, the lamp inside a glass, the glass like a brilliant
star, lit from a blessed tree, an olive, neither of the east nor of the west, its oil all
but giving off light even if no fire touches it. Light upon light." (24:35)
The Divine Names Related to Beneficence
Ar-Rahmân, Ar-Rahîm: The All-Merciful, Most Merciful
The orginal sense of rahma is "gentleness" (riqqa, riqqat al-qalb), tenderness (tahannun), kindness
(ta'attuf). Ibn 'Abbas says that ar-Rahman is ar-raqîq (The Gentle) and ar-Rahim is al-'âtif Ôala
khaqihi bi'r-rizq (Kind to His creatures with provision)
Allah is Rahman, merciful for all men, virtuous or sinners, believers or unbelievers, but He is rahim
for believers. One is general and the other particular. He is ar-Rahman inasmuch as He gives all
men their provision or created them.
Ar-Rahman and Ar-Rahim are two of the Ninety-Nine Names.
"Your God is One God. There is no god but Him, the All-Merciful, the Most Merciful."
(2:152)
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"Say: 'Call on Allah or call on the All-Merciful, whichever you call upon, the Most
Beautiful Names are His." (17:109)
"Do you not see that Allah has made everything on the earth subservient to and the
ships running upon the sea by His command? He holds back the heaven, preventing
it from falling to the earth - except by His permission. Allah is All-Compassionate to
mankind, Most Merciful." (22:63)
Ar-Ra'ûf: The All-Gentle
Intensive form of mercy, or it is to make a suffering stop, the Clement, the One who makes things
easier for people than need be out of tenderness. It is more far-reaching than rahma.
Ar-Ra'uf is one of the Ninety-Nine Names.
"Allah is Ever-Gentle with His slaves." (2:205)
"Allah is Ever-Gentle, Most Merciful." (24:20)
Al-Hannân: The Tender
Having tenderness; the One who shows favour or presents a favourable aspect to the one who turns
from him or shuns him, having mercy. [someone who separated from someone dear to them and
yearns for them and grieves for them.)
Ar-Rafîq; Ash-Shafîq: The Kind, The Compassionate
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The One who is tender and gentle; the One who is very benign.
The Prophet said, "Allah is kind and He loves kindness and confers upon kindness
which he does not confer upon severity and does not confer upon anything else
besides it." (Muslim)
Al- Mun'im: The Blesser
Blesser, Bestower of blessing
"Remember the blessing I conferred on you." (2:39)
Al-Muhsin: The Beneficient
The One Constantly doing good.
"Whoever believes in Allah and acts rightly, We will admit him into Gardens with
rivers flowing under them remaining in them timelessly, for ever and ever. Allah
has provided for him excellently." (65:11)
Dhû'l-Fadl, Al-Mufaddil: The Possesser of Bounty, The Bestower
Possessing superabundance, surpassingness, bounty, exhaustless treasures, free gift, beneficience

which is without prior obligation.
"Allah shows favour to mankind, but most of them are not thankful." (27:75)
"Allah has favoured some of you over others in provision." (16:71)
Al-Latîf: The All-Subtle
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The All-Gentle, sagacious, beneficient; Allah finds the way to come to end of every difficulty, His
actions in the world are subtle, and imperceptible to normal mortals. Invisible; the One who knows
subtle and obscure things. He gives to people beyond what they need and brings timeless
happiness. He creates the embyro and protects it and brings forth milk, etc.
Al-Latif is one of the Ninety-Nine Names.
"Do you not see that Allah sends down water from the sky and then in the morning
the earth is covered in green? Allah is All-Subtle, All-Aware." (22:62)
Al-Barr; Al-Bârr: The All-Good
The Source of All Goodness. It is like muhsin, mun'im, while others say it means truthful. Very
Benign to His servants or very ample in goodness. The one with absolute ihsan. Ibn 'Abbas said that
"Al-Barr" means "the kind (latif)."
Al-Barr is one of the Ninety-Nine Names.
"Beforehand we certainly used to call on Him because He is All-Good, the Most

Merciful." (52:26).
Dhû't-Tawl: The Possessor of Abundance
Rich or powerful. possessing superabundance and excellence, power, ampleness, ascendancy. The
Possessor of all-sufficiency, or bounty; Possessor power or of bounty.
"The Possessor of abundance" (40:3)
Al-Hafî: The Gracious
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knowing, or sometimes merciful, gracious, answering the prayer of the one who prays, mindful and
considerate. One who goes to the utmost to inquire about someone's state and is extremely
solicitous about his needs. He grants us guidance to worshi of Him.
"He said, 'Peace be upon you. I will ask my Lord to forgive you. He has always
honoured me." (19:47)
Al-Kâshif ad-Durr: He Who Removes Harm
"But when He removes the harm from you, a group of you associate others with
their Lord." (16:54)
"We responded to him and removed from him the harm which was afflicting him and
restored his family to him and the same again with them, as a mercy direct from Us
and a Reminder to all worshippers." (21:84)
The Divine Names Related to Generosity
Ar-Râziq, Ar-Razzâq: The Provider
The one who provides nourishment and means of subsistence; the Creator of provisions; outwardly
to the body and inwardly to the heart in the form of gnoses.
Ar-Razzaq is one of the Ninety-Nine Names.
"Say: "My Lord expands the provision of any of His slaves He wills or restricts it. But
anything you expend will be replaced by Him. He is the best of Providers (râziq)."
(34:39)
"So that Allah can reward them for the best of what they did and give them more
and more from His unbounded favour. Allah provides for anyone He wills without
reckoning." (24:38)
"Truly Allah, He is the Provider (razzâq),the Possessor of Strength, the Sure."

(51:58)
Al-Mughnî: The Enricher

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The One who gives wealth; the One who is enough and makes all that-other-than Him useless. He
satisfies or contents whom He will of His servants.
Al-Mughni is one of the Ninety-Nine Names.
"Did He not find you impoverished and enrich you?" (93:8)
Al-Wahhâb: The Ever-Giving
The Unstinting Giver, the One who gives a lot freely, universally and perpetually and
disinterestedly, not wanting nothing back. He gives instantly.
Al-Wahhab is one of the Ninety-Nine Names.
"And give us mercy from You. You are the Ever-Giving." (3:8)
"Or do they possess the treasuries of your Lord's mercy, the Almighty, the Ever-
Giving?" (38:9)
Al-Mannân: The Benefactor
The One who gives a lot
"But Allah shows favour to any of His slaves He wills." (14:14)
"We showed great kindness to Musa and Harun." (37:114)
Al-Jawâd: The Magnanimous
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Generous and totally lacking in avarice. He gives without being asked to preserve the person from
the igominy of asking, He gives what is proper to whom it is proper.
"This is because I am Magnanimous, Exalted, I do whatever I wish. My gift is nothing

but My command." (at-Tirmidhi)
Al-Wasi': The All-Encompassing
The Wide-reaching large, vast, spacious. According to at-Tabari, it means vast of bounty, generous,
The Vast who englobes all, or the Rich. He gives His slaves expanse in their deen and does not
oblige them to so something which is beyond their capacity. It is said that "Encompassing" means
that His knowledge encompasses everything, the Generous whose giving encompasses everything It
is said that His forgiveness is vast. It is said that He is gracious to His slaves and has no need of
their actions.
Al-Wasi' is one of the Ninety-Nine Names.
"The metaphor of those who spend their wealth in the Way of Allah is that of a
grain which produces seven ears; in every ear there are a hundred grains. Allah
gives such multiplied increase to whoever He wills. Allah is All-Encompassing, All-
Knowing." (2:260)
Al-Mujîb: The Quick to Respond
The One who answers prayers with gifts and acceptance, The One who responds to prayers.
Al-Mujib is one of the Ninety-Nine Names.
"So ask His forgiveness and then turn in repentance to Him. My Lord is Close and
Quick to Respond." (11:61)
Qâdî'l-Hajât: The One who satisfies needs
Al-Mughîth, Al-Ghiyâth: Succour
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The One who helps and succours people in their sufferings.
"Remember when you called on your Lord for help, and He responded to you." (8:9)
Al-Wadûd: The Most Loving
The Loving, compassionate to His servants
Al-Wadud is one of the Ninety-Nine Names.
"Ask your Lord for forgiveness and then turn in repentance to Him. My Lord is Most
Merciful, Most Loving." (11:90)
The Divine Names Related to Indulgence
Al-Ghâfir, Al-Ghafûr; Al-Ghaffar: The Forgiving, The Ever-Forgiving,

The Endlessly Forgiving
Al-Ghafir who pardons a particular sin; Al-Ghafur who is in the habit of forgiving sins and covering
them up; Al-Ghaffar is the One who does not cease to pardon them, one after the other. Ghafr, in
the root, means to cover, veil, so to make hidden (unlike 'afw, to efface), not to punish, to cause
them to be undisclosed. The One who covers and forgives the sins of His servants.
Al-Ghafur and Al-Ghaffur are two of the Ninety-Nine Names.
"You are our Protector, so forgive us and have mercy on us. You are the Best of
Forgivers (ghâfirin)." (7:155)
"The heavens are all but rent asunder from above when the angels glorify the praise
of their Lord and ask forgiveness for those upon the earth. Allah is the Ever-
Forgiving (ghafur), the Most Merciful." (42:3)
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"Lord of the heavens and the earth and everything between them, the Almighty,
the Endlessly-Forgiving (ghaffar)." (38:65)
As-Sâtir, As-Sattâr: The Veiler
The One who often veils sins, also leaves them unpunished; the Protector
In hadith, "Allah is Living and Veiling and loves the protective veil."
"When you recite the Qur'an, We place an obscuring veil between you and those
who do not believe in the Next World." (17:45)
Al-'Afuw: The All-Pardoning
He who makes disappear, effaces; also has the meaning of fadl, superfluous and so it is resembles
Al-Wahhab and Al-Jawad. He forgives much. He passes over wrong actions and pardons faults. More
far-reaching than Al-Ghafur, which is veiling. 'Afw is effacing.
Al-'Afuw is one of the Ninety-Nine Names.
"And if anyone inflicts an injury the same as the one done to him and then is again
oppressed, Allah will come to his aid. Allah is All-Pardoning, Ever-Forgiving."
(22:58)
At-Tawwâb: The Ever-Returning
Allah turning to man is by pardoning him; One who returns often to forgiveness towards His servant
who returns to Him, One who forgives much and saves from acts of disobedience, who reverts from
severity to mildness or returns His favour. He returns blessings to those who turn to Him from
wrong actions by pure bounty and care. He accepts the tawba of His slaves.
At-Tawwab is one of the Ninety-Nine Names.
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"Allah is Ever-Returning, All-Wise." (24:10)
"Then Adam received some words from his Lord and He turned towards him. He is
the Ever-Returning, the Most Merciful." (1:37)
Qâbil at-Tawb: He Who Accepts Repentance
"It is He who accepts repentance from His slaves and pardons evil acts and knows
what they do." (42:23)
"The Forgiver of wrong action, the Accepter of repentance, the Severe in

retribution, the Possessor of abundance. There is no god but Him. He is the final
destination." (40:3)
Al-Halîm: The All-Forbearing
The Forbearing and Clement. He is not troubled by the disobedience of rebels, has not
precipitateness, doesn't hasten to punish - for He has appointed everything to a term to which it
must finally come.
Al-Halim is one of the Ninety-Nine Names.
"Allah knows what is in your hearts. Allah is All-Knowing, All-Forbearing." (33:51)
"Allah keeps a firm hold on the heavens and earth, preventing them from vanishing
away. And if they vanished no one could then keep hold of them. Certainly He is
Most Forbearing, Ever-Forgiving." (35:41)
As-Sabûr: The Patient
The One who does not hasten to punish, but forgives. He constrains Himself to be patient and
endure the misdoings of His creation.
As-Sabur is one of the Ninety-Nine Names.
The Prophet said, "None is more patient than Allah in face of the harmful words He hears from
people: they claim that he has a child and yet He grants them well-being and provides for them."
(Abu Musa al-AshÔari, , al-Bukhari)
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The Kitâb Al-Jalâl Wal Jamâl -On Majesty and Beauty By Muhyiddin Ibn 'Arabi
Translated by Rabia Terri Harris

In the Name of Allah, Most Beneficent, Most Merciful The power and strength are His.
Praise belongs to Allah the Great; His Majesty is part of the manifestation of His Beauty. In His proximity He
is the Near, in His loftiness, the Observer. Power, splendour, grandeur, and magnificence are His whose
essence is great beyond any resemblance to other essences. His essence is exalted above all motions and
stillnesses, all bewilderment and mindfulness. It is too high to be overtaken by any explanation, express or
implied, just as it is too great to be limited and described.
It is beyond any physical descent or ascent, any tangible enthronement upon any throne, any haste to seek
an object, and – when an object is gained – any satisfaction at reuniting with something that had been
missed.
Just so, it is too great to be described in detail or in summary, to be the basis for creeds, to alter with the
differences among creeds, to find pleasure or pain in action, or to be qualified with anything but eternity.
It is too great:
– to draw together or be divided.
– for anything that refers to bodies to refer to it.
– for understanding to encompass the core of its reality.
– to be as imagination would describe it.
– to be as wakefulness or dream would seek to perceive it.
It is too great for times and places to hold it, for the permanence of its being to be measured with the
passing of months and years, for above and below, right and left, behind and before.
It is too great for denial or confusion to hinder its majesty.
It is too great to be comprehended by intellectual reflection, by the spiritual practices of masters of

illumination, by the Knowers' secrets, by the majestic range of leaders' vision – for it is too great to be
confined behind veils and curtains, and so cannot be comprehended by anything but its own light.
It is too great:
– either to exist in the shape of a human being or to lose anything by the existence of particular essences.
– either to accept an alien condition belonging to the entities it has created, or to be defined by negative
conditions (though it is confirmed by faith).
– either to be the place of manifestations, or to be known as past, present or future time.
It is too great for the senses to rest upon, for doubt and confusion to affect, for likeness and analogy to
comprehend, for material classification, or for the intimacy of the man of knowledge.
It is too great to be the third of three in company.

It is great beyond spouse and parents, beyond there being 'a single thing like unto it' (Ikhlas
4), beyond anything preceding its existence, beyond being attributed limbs, hands, fingers, feet, beyond
anything else being with it in eternity.
It is great beyond the laughter and joy promised for the repentance of servants, beyond wrath, beyond
habitual wonder, beyond alteration of state as it exists among humankind.
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So glory be to Him, Mighty in His magnificence, Grand in His splendour. "There is nothing like unto Him, and
He is the Hearing, the Seeing." (Shûrâ 11)
To proceed:
The matter of jalal and jamal, the Divine Majesty and the Divine Beauty, has attracted the attention of the
witnesses of truth, the Knowers of Allah among the Sufis. Each of them has spoken of these two as was
appropriate to his own state. Most, however, have connected the condition of intimacy with Beauty and the
condition of awe with Majesty, and things are not as they have said.
Or rather, to a certain extent things are just as they have said – that is, Majesty and Beauty are indeed two
attributes of Allah and awe and intimacy two attributes of human beings, and when the souls of the Knowers
witness Majesty they feel awe and diminution, while when they witness Beauty they feel intimacy and
elation. Because this is so, the Knowers have equated Majesty with Allah's overpowering force and Beauty
with His mercy; they came to this decision because of what they experienced in themselves.
I wish, if Allah so wills, to clarify the realities of the two to the extent that Allah enables me to explain
them.
I say, first, that Allah's Majesty is a relation that proceeds from Him to Him, and He has prevented us from
true knowledge of it. Beauty, though, is a relation that proceeds from Him to us, and it is this which grants
us any knowledge we may possess of Him, as well as all revelations, contemplations, and spiritual states.
Among us, it has two modalities: awe and intimacy. That is because this Beauty has an exalted aspect and a
related aspect. The exalted aspect is called the Majesty of Beauty, and it is this of which the Knowers speak
and which appears to them, though they believe that they are speaking of the first Majesty we mentioned.
For us, this Majesty of Beauty has been linked to the state of intimacy, and the closer, related aspect of
Beauty has been linked to the state of awe.
When the Majesty of Beauty manifests to us, we are drawn intimately close. Were it not for this, we would
be destroyed, for nothing can continue to exist in the face of Majesty and awe together. Thus Majesty in Him
is countered by intimacy in us so that we may keep our balance in contemplation and maintain a mental
awareness of what we see, rather than falling into distracted terror.
When Beauty manifests to us here – and Beauty is the welcoming openness of the Truth towards us while
Majesty is its unattainable exaltation over us – then His expansiveness in His Beauty is countered by our state
of awe. For were one expansiveness to be met with another it would lead to unacceptable behaviour, and
unacceptable behaviour in the Divine Presence is the cause of expulsion and alienation. On account of this,
one of the witnesses of truth who knew its importance said, "Seat yourself upon the prayer-mat (bisât) and
beware of presumption (inbisât)."
Allah's Majesty acting upon us prevents us from unacceptable behaviour in the Divine Presence, as likewise
does our awe at His Beauty and expansiveness toward us.
Therefore, what has been spiritually disclosed to our colleagues is sound. It is their judgment – that Majesty
in itself closes and diminishes them and that Beauty in itself opens and expands them – that is in error. So
long as the divine disclosure is sound, the rest is inconsequential, but Majesty and Beauty, in their essences,
are as we have described them.
Know that the Qur'an encompasses Beauty and the Majesty of Beauty. As for Absolute Majesty, no created
being possesses any means of entering into it or bearing witness to it. The Truth has singled it out for
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Himself. It is the presence in which the Truth sees Himself as He is. Were we to have a means of entering
into this, we would possess a comprehensive knowledge of Allah and all that is with Him, and that is
impossible.
And know, brother, that since Allah Most High possesses two realities and has described Himself with two
1
Hands and knows us as two "handfuls," the whole of existence has carried out this rule:
There is nothing in existence that does not contain its compensatory opposite.
Out of all this counterposition, we are here especially concerned with what pertains to the Divine Majesty
and the Divine Beauty (and I mean by Majesty here the Majesty of Beauty, as mentioned above).
No divine saying related through transmitters from Allah Most High contains anything indicative of Majesty
without its being accompanied by something of Beauty to counter it. It is the same way in all revealed
scriptures, and in everything.
For example, whenever there is a verse in the Qur'an that speaks of mercy, it has a sister that speaks of
retribution to balance it. Thus His calling Himself "Forgiver of sins, Accepter of repentance" is countered by
His calling Himself "Terrible in retribution" (Mu'min 3). His saying "Inform My servants that I am All-Forgiving,
Most Merciful..." is countered by "...and that My punishment is the painful punishment." (Hijr 49-50) His
saying, "The Companions of the Right, how happy are the Companions of the Right! amid thornless lote-
trees..." as the verses run (Wâqi'ah 27-28), is countered by "The Companions of the Left, how wretched are
the Companions of the Left! In hot wind and boiling water..." and so forth (Wâqi'ah 41-42).
"Faces that day will be radiant" (Qiyâmah 22) is balanced by "Faces that day will be gloomy" (Qiyâmah 24),
"On the day when (some) faces will turn white" is balanced by "...and (some) faces will turn black" (Al 'Imrân
106). "(Some) faces that day will be downcast, labouring, toiling" (Ghashiyah 2-3) is balanced by "(Some)
faces that day will be happy and well-pleased because of their striving" (Ghashiyah 8-9). "(Many) faces that
day will bright, laughing, joyous" ('Abasa 38-39) is balanced by "(Many) faces that day will have dust upon
them, darkness will cover them" ('Abasa 40-41).
If you follow this strand through the Qur'an you will find that all the verses of this type follow this pattern.
2
And it is all for the sake of the two divine watchers [the recording angels of good and bad deeds ] mentioned
in His sayings (Banî Isrâ'îl 20):
All do We aid, those [who seek this world] as well as these [who seek the eternal].... and (Shams 8):
He reveals to it its way of evil and its way of good and his saying about the truthful giver (Layl 7):
We facilitate for him the way to ease
1
Sâd 75: "What prevents thee [Satan] from prostrating to one [Adam] whom I have created with My Two
Hands?" Mâ'idah 64: "...both His hands are spread out, He expends as He pleases The two Hands are often
held to be mercy and wrath, or Majesty and Beauty.
2
These watchers are mentioned explicitly in Qâf 17-18: "When the two receivers receive, sitting on the right
and the left. He utters not a word but there is by him a watcher at hand."
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which He balances with His saying about the lying miser (Layl 10):
We facilitate for him the way to distress So know.
The verses on the Divine Majesty and Beauty are also arranged like this in the Book of Allah. I would like to
mention a few of them and discuss them by means of ishârât, hints or indications of what the attentive
understanding might grasp in pursuit of these meanings, hallowed as they are above human unclarity and
animal lusts. May Allah aid us by protecting us from sin and error in word and action. By His Might. Amin.
We will use the word "hints" instead of "section" or "chapter" and begin with a verse of Majesty, following it
with its corresponding verse of Beauty, and then proceed to another verse of Majesty and so on, God willing.
It may be that one verse will have two aspects – an aspect of Majesty and an aspect of Beauty. If so, God
willing we will cite both its sources, in Majesty and in Beauty, because it contains the whole counterposition.
Hints of Majesty
Allah Most High said (Shûrâ 11),
laysa ka-mithlilihi shay'un

Nothing is like unto Him...
This verse contains its compensatory opposite. It is also countered as a whole by His saying (Shûrâ 11):
wa huwa as-samî' ul-basîr

and He is the Hearing, the Seeing.
and by the Tradition of the Prophet (peace be upon him):

3
Allah created Adam according to His form.
So know, you who are drowned in the sea of contemplation, that in the reading from Majesty, the likeness
referred to in laysa ka-mithlilihi shay'un is literal likeness. In the reading from Beauty, it is figurative
likeness.
[According to Majesty], this verse denies any equivalence [between Creator and created] based on a sharing
of essential properties. There are grand oceans here. For instance, [if two things are equivalent,] the
equivalence is not dictated by the perfection of both of them, or their [corresponding] virtues, or anything
else: it is only as far as essential properties are concerned that they can be each other's equivalents. As far
as other attributes are concerned, they may either resemble or contradict each other, [indifferently].
Thus, two men share in one essential property: though one of them is weak, incapable, ignorant, deaf, dumb
and blind, while the other is strong, capable, knowledgeable, and able to hear, speak, and see, they are
united by a single definition: for example, that they are mortal rational animals. (Since that is so, it is
indicative, so understand.)
3
Hadith recorded in: Ibn Hanbâl, 11:244, 251, 310, 323, 434, 519; Bukharî, Isti'dhân 1; Muslim, Barr 115,
Jannah 28.
Thus also, there may be a sharing and equivalence of [primary] attributes that does not result in "likeness."
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The reality of a thing indeed derives from its essential properties, but they are multiple. Another thing may
share in some of them without the first thing being "like unto" the other thing in all respects. For instance,
the definition "animal" is applied to human beings and brute beasts, but a person is not "the like of," a horse,
because one of the conditions of likeness is the sharing of all essential properties, and that cannot occur
except in two individuals of the same sort.
The kind of likeness here described is called literal or "intelligible" ('aqliyyah). Let us define it as perfect and
total equivalence. There is also partial equivalence, which arises when there is sharing of some essential
properties. Here likeness exists to the extent of sharing; after that point disjunction occurs.
The realities refuse to accept an equivalence based on secondary, incidental attributes: they do not belong
to the reality of the essence to which they are attributed, but are like accidents, even if they are fixed and
their nonexistence is inconceivable. In such a case the equivalence could only be drawn between two
attributes, not between the two entities in which the two comparable attributes subsist. For instance, one
could propose that two "knowers" are equivalent, conceptually or actually, but if they are [genuinely]
equivalent it will be for some other reason [than "knowing"].
Secondary attributes take identity from the individuality of that in which they subsist. Their identity is
dependent, just as [in philosophy] the place proper to a contingent event depends upon the space occupied
by its substrate and is to the extent of its substrate, because the contingent event is sited [in the substrate].
All this indicates that there is no sharing of essential attributes between us and the Creator, whether total or
partial. On account of this, from the perspective of the realities, "likeness" between us and Him is denied. Do
not deceive yourself that He describes you as He describes Himself – as knowing, willing, and so forth. The
brute beasts are described as hearing, seeing, and willing as well. So understand that.
Beauty. The selfsame verse, His saying:
laysa ka-mithlilihi shay'un

Nothing is like unto Him.
is [according to Beauty,] a figurative, "verbal" (lughawiyyah) likening, as when people say "Zayd is like a
lion." Here the ka has the sense of a preposition [meaning "as," instead of being read as part of the
compound word ka-mithlilihi. The verse then reads:
Nothing is like His likeness.
With this the Truth descends in the station of openness and the attribute of Beauty upon the hearts of the
Knowers. In this reading Allah denies that He has made them resemble anything else in His whole creation –
just as, in His Majesty, He denies that the creation resembles Him.
In this reading He gives word of the superiority of the human being over all creatures and all else in
existence. So the reality of the human being is not bound to one estate. Allah has assured him of the
attributes of completeness and perfection, made him overflow with His grace, and given into his possession
the keys of the Divine Names. From this figurative likening [of the human and the divine] humanity derives
its stewardship of the Creation. By it the two worlds are supported. By it the spirits are subdued; of it Allah
spoke (Jâthiyah 13):
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And He has made subservient to you whatsoever is in the heavens and whatsoever is in the earth, altogether,
from Himself.
This reading points to a divine expansiveness. At the moment in which this expansiveness manifests in the
heart of the witness of truth, his state takes on the sense of the preceding reading from Majesty, just as
when the Majesty of the verse manifests in his heart, his state immediately takes on the sense of the verse's
Beauty. This is the way things are in every manifestation, as we have shown.
The reading from Majesty conforms to obligation and denies similitudes and equivalents [to Allah]; the
reading from Beauty conforms to ecstasy and denies [only] equivalents. So Majesty affirms the holiness of the
Truth, while Beauty affirms the exalted rank of the servant. Again, when He says, concerning the realities of
His Majesty,
Nothing is like unto Him.
a counterbalance is to be found in the realities of His Divinity. For after this statement its opposite arises:
the descent of the Truth to the station of likening with:
[He is] the Hearing, the Seeing.
So understand this hint. The servant, with his own personal attributes, continues to exist only because Allah
Himself continues to exist. Even when the servant is invested with attributes of perfection as fixed by divine
lordship's appearance in human servanthood, and is preserved by Allah's active continuance of him, this
remains the case.
Therefore the one who (through Allah's continuing in Himself) is a witness of truth, is bedazzled: he is
engaged in unbroken contemplation, for he is present with the fundamental counterbalance (taqâbul). And
the one who (through Allah's continuation of his personal being) is not a witness of truth, is also bedazzled:
he is veiled by amazement, for he is with Allah, acting upon the universe, by way of His "likening"
(tamâthul). This is the state of the people of Paradise, who, in Paradise, [with the divine prerogative] will
4
say to a thing they wish "Be," and it will become.
So the witness of truth sees that the coming into existence of the wished-for thing proceeds from the
essence of the word uttered and not from the uttering itself. The one who is not a witness of truth sees the
thing come to be from the uttering itself, because it happens through him. Both join in denying that the
power comes from themselves – so understand.
Hints of Majesty
Allah Most High said (An'am 103):
lâ tudrikuhu al-absâr
Vision comprehends Him not.
This contains its own contrary.
4
'Abdul-Karim al-Jili cited this report thus: ... it was reported that God sends to the people of the Garden a
message with t he following contents (and God knows best): "A letter from the Life Everlasting to the Life
Everlasting. I say to a thing 'Be,' and it is, and I have made you to say to a thing 'Be,' and it is" – and they do
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not say to a thing "Be" except that it is. (Ibn 'Arabi, Journey to the Lord of Power, p.80). In the Qur'an (Hâ
Mîm Sajdah 31): "...[In Paradise] you shall have whatever you ask for."
The Prophet (peace be upon him) was asked, "Did you see your Lord?" and replied, "He is a light. How should I
see Him? The Veil of Power was still lowered; it is never raised. He is too great for the eyes to pronounce
5
upon Him." Thus in their contemplation of Him the eyes are in the station of bewilderment and inability,
and their vision is not their own. As the Truthful One [Hadrat Abu Bakr] has said, "The inability to attain
6
perception is itself perception."
Hint. The eyes do not perceive the air, because they are immersed in it. Whoever has something in his fist
does not perceive that thing.
Hint. The eye wishes to perceive the colour of water, but the contents of the glass are overwhelmingly clear.
The eye does not perceive this colour – for if it did, it would limit it – because water resembles vision in
clarity. Perception does not perceive itself, for it is within itself while it perceives the water. This is vision
7
envisioned.
Hint. When the eye looks at an object with a polished surface and sees a form in it, its perception of the
form is identical with its perception of the polished body. If it strove to discriminate what corresponds to the
form in the mirror from the mirror, it would be unable to do so. The mirror cannot be grasped. If you inquire
of the eye what it saw, it cannot reply "I saw the mirror," because the mirror is ungraspable and nothing can
pronounce upon it. (If someone says this anyway, he is ignorant and has no real understanding in his
observation. But if he says, "I saw..." and then gives a report of the form or forms that he saw, he has told
the truth.)
These things are exempt from the eye's comprehension despite the fact that they are created so understand
– but the eye may perceive them without grasping them. Their assimilation to the forms (reflected within
them] is of the essence: the mirror may never be disjoined from the reflected form in the vision of any seer.
Such is your own vision, so confirm for yourself what we have said.
Know that Allah Most High is not to be encompassed by any eye or any intellect. Yet stupid speculation
measures and defines Him, and weak imagination assigns him form and likeness. Sometimes intelligent
people, after having found Him to be free of whatever they imagined and speculated about Him, have
afterwards fallen back under the power of imagination and have pronounced upon Him indirectly. It is as
Allah has said (A'raf 200):
When a visitation from the Devil afflicts them, they remember, then lo! they see.
That is, they return to the sound proof intellect has given them that Allah is beyond all this. Beauty. The Beauty
corresponding to this Majesty is in His saying (Qiyâmah 22-23):
wujûhun yawmâ'idhin nâdiratun ilâ rabbiha nazirah

Faces that day will be radiant, looking upon their Lord.
Allah – glory to Him here opens Himself to us in His Beauty so that we might perceive Him with our eyes,
looking upon Him. To this also points the tradition of the Prophet (peace be upon him):
5
This report is extremely similar to that in Muslim, Imân 341-2.
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6
Cited in Abû Nasr al-Sarrâj, Kitâb al-lumâ', ed. R.A. Nicholson, 1914, p.36 [Arabic text].
7
This Hint draws on Hadrat Junayd's saying on the relation of the knowledge of Allah to the Knower of Allah –
"The colour of the water is the colour of the vessel." (Cited in 'Abdul-Karîm Qushayrî, Risâlah, "Ma'rifah.")
You will see your Lord, on the Resurrection Day, as you see the moon on the night when it is full, or as you
8
see the sun at noon in a cloudless sky, and you will not be harmed by your vision of Him.
And also what Allah Most High has said about the denizens of Hell (Tatfîf 15):
That day they will be veiled from their Lord.
Now in the Arabic language the verb nazara, to look, when accompanied by the preposition ilâ can only mean
to look upon, with the eyes. It is when followed by fi that it means to look into, mentally and intellectually,
and when followed by lî that it means to look after, with compassion; other prepositions lead it to signify
encounter, struggle, or delay. Also, the eyes are one of the attributes of the face, while the intellect is not.
Consequently the looking mentioned in this verse must be the vision of the eyes.
Allah's saying (A'raf 143):

You cannot see Me.
to Moses (peace be upon him) was a decision relevant to a state that may be known from Moses's request [to
see his Lord]. We shall not attempt to discuss that here. Yet Allah did make [His vision] lawful to the
mountain, which shattered to atoms, while Moses fell into a 9 swoon.
Now, perception does not faint. A particular constitution is not one of its requirements (nor was it a
requirement here) – its only requirement is something to subsist in, because it is an intangible. Fainting,
though, exists by virtue of a heavy and dense constitution.
When Moses recovered, he glorified Allah. There would be no point to his giving praise when he arose from
this state unless he had been granted some sort of contemplation. Next, realization led him to repentance
for the conditions imposed by his constitution. Then he avowed that be was (A'raf 143):
the first of those who believe
in what he had seen in that swoon, for faith does not take shape without vision, in whatever realm it may
10
be.
8
Bukharî, Bad' al-khalq 7, Anbiya' 1; Muslim, Imân 380-383, Jannah 14-17; Tirmidhi Qiyâmah 60, Jannah 7;
Ibn Mâjah, Zuhd 39; Darîmî, Riqâq 12; Ibn Hanbal, II:230, 232, 254, 257, 316, 359, 473, 502, 504, 507; III:16;
VI:355.
9
The whole episode is told in A'raf 143: And when Moses came at Our appointed time and His Lord spoke to
him, he said: "My Lord, make me see, that 1 may look upon You." He said: "You cannot see Me, but look at
the mountain: if it stays firmly in its place, then you will see Me." So when His Lord manifested Himself to
the mountain, it crumbled, and Moses fell down in a swoon. Then when he awakened he said, "Glory to You, I
have returned to You, and I am the first of those who believe."
10
In Chapter 367 of the Futûhât (translated by James Morris, Journal of the American Oriental Society,
108:1) Hadrat Ibn 'Arabi reports a visionary conversation with Moses about this event. The Shaykh asks Moses
(peace be upon him):
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"[How is it that] you requested the vision of God, while the Messenger of God said that 'not one of you will
see his Lord until he dies?"'
So he said: "And it was just like that: when I asked Him for the vision, He answered me, so that I fell down
stunned. Then I saw Him in my (state of) being stunned."
Concerning this, the Prophet (peace be upon him) asked Harithah, "What is the reality of your faith?"
11
He replied, "It is as if I am looking upon the Throne of my Lord distinctly..." as the tradition goes. He
confirmed seeing, in whatever realm, and for that reason the reality of his faith was sound. The Prophet
(peace and blessings be upon him) allowed that in this case Harithah possessed true realization and
something more: validated faith. For there is no point to faith in the unseen except its connection to vision.
Of this there is no doubt.
[As the "first of those who believe"], Moses was, in some sense, the first to see Allah with his eyes. This
degree may refer to either a state of experience or to a station of being. If he spoke from his station, Moses
was indeed the first person to perceive Allah [continuously]. If he spoke from his state, it may be that others
had seen Him, but the rank of "firstness" is reserved for the state of Moses by the perfection of the episode
[rather than by historical precedence]. This usage is often found.
If, in contemplation, the Truth opens you to this verse, be content that:
Vision comprehends Him not.
If not, you are ruined, as I have told you. So beware of presumption: indeed, let awe be with you constantly,
and it will protect you. So know – and Allah, glory to Him, is the Guide.
Hints of Majesty
Allah Most High said (Jinn 28):
wa ahsâ kulla shay'in 'adadan

And He counts the number of everything.
This is a hint of the comprehensive divine knowledge of all of the names of existing things, whether they
existed in the past, exist at present, or will come to exist in the future. This verse applies particularly to
actual being that is, was, or will be. It is a connection more specific than that given in His saying (Talaq 12):
ahâta bi-kulli shay'in 'ilman

He encompasses all things in knowledge.
I said: "While (you were) dead?"

He said: "While (I was) dead."
He said, "...So I did not see God until I had died. It was then that I awakened, so that I knew Whom I saw.
And it was because of that that I said, I have returned to You, since I did not return to anyone but Him." ...
He said, "I was seeing Him (all along), and yet I didn't used to know that it was Him! But when my 'dwelling'
was changed and I saw Him, then I knew Whom I saw. Therefore when I 'awoke' I was no longer veiled, and
my vision went on accompanying me t hroughout all eternity." (pp. 64-66)
11
The text of this hadith is as follows: It is related from al-Hârith ibn Malik al-Ansâri that he passed by the
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Prophet (peace and blessings be upon him), who asked him, "How are you, Hârithah?" "I am truly a believer,"
he replied. "I see what you say," the Prophet told him, "but for every saying there is a reality. What is the
reality of your faith?"
Hârithah said, "I have withdrawn myself from this world. My nights are vigils and my days are fasts, and it is
as if I am looking upon the Throne of my Lord distinctly. It is as if I am looking upon the people of Paradise
visiting each other in Paradise. It is as if I am looking upon the people of Hell spiting each other in Hell." the
Prophet (peace and blessings be upon him) said , "O Hârithah, you have realized, now persevere!"
This hadith is traced in Su'ad al-Hakim's al-Mu'jam al-Sûfî (Beirut: 1981, pp. 1264-5).
– which means all necessary, all possible, and all impossible things.
(While some theologians will not apply the term "thing" to anything but an actual entity, this need not
concern us. Allah certainly encompasses all things in knowledge and He certainly knows the impossible, and
if those who prefer such terminology restrict the "encompassing knowledge" of this verse to actually existing
entities, they have no proof for it except their own usage.)
Here "all-encompassing knowledge" has a general meaning, while "counting the number" demands finiteness
in the thing that is counted. "All-encompassing knowledge" is then particularly an expression for the
connection between knowledge and its infinite objects.
While it may be that the significance of "to count" in this verse is largely identical with that of "to
encompass," the meanings are not the same in the case of future events. These are infinite [and yet are
"counted"] as we have said. For while the things Allah wills are infinite, He knows more than He wills, and
what He knows is not the same as what He wills. [The larger infinity of knowledge] is not "counted" because
it cannot be; the count would have to include counting itself. And the impossible is not quantified at all, so
that "counting" might be applied to it. Only knowledge can comprehend it: that is, that it is a property of
Allah's knowledge of things in all aspects.
Since the Truth "counts the number of everything," you are among the things that are counted, and His
protection and observation of you follow. When a contemplation ascends from this verse to Him, it wanders
lost in the majesty of the Truth, amazed with inspirations, glimpses, flashes, fragrances, and significances of
the divine, and all that proceeds in it and from it.
So when this contemplation has become real for you, the Truth opens the verse I shall mention next, which
concerns the Beauty of this Majesty. And then together with what intimacy you desire there, He manifests
Himself in the Majesty of this verse, which amazes and overwhelms the contemplator. So understand.
Beauty. Allah Most High said (Saffât 147):
wa arsalnâhu ilâ mi'ati alfin aw yazîdûn

We have sent it to a hundred thousand or more.
This verse came with the word "or", which pertains to uncertainty, and that is impossible for Allah Most High.
When the Truth descended in His Beauty in this verse, it was in expansiveness toward us. Uncertainty is our
characteristic, so [the use of "or"] establishes a type of relationship to the servant. If the servant is ignorant,
he will assimilate his Lord to himself and qualify Him with uncertainty, and so fall into error. If he is a
confirmer of truth, he will flee to the divine saying:
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And He counts the number of everything.
and hold to that secret, and connect this uncertainty to the habitual human way of seeing things, according
to the customary mode ol expression among the Arabs for the general idea of "many." Uncertainty pertains to
the creature, despite his wanting to count exact numbers and, from another perspective, his wanting to
declare himself as free of limitation as he has declared his Maker.
So let the reader take this verse as intending the general idea of "many" and not as specifying a number.
Although numbers are not absent from the verse, still the Speaker's intention here is not to signify some
particular number; the intention is to signify multitude. This sort of phraseology was in use among those to
whom Allah sent His Message, and when they employed it they certainly did not intend that one should insist
on some precise number.
And when the servant has borne witness to the intention of multitude here, he will discover the precise
enumeration of all that he has known from the moment he came into existence until his present moment,
and of what will come to be, without end!
(Actually, some theological scholars disagree with us about whether knowledge can attach to two or more
[simultaneous] objects. Some of them hold that this is impossible. Those who allow it include Imam Abû 'Amr
al-Silâlafî [may Allah be pleased with him], who did not disagree with us on this question. As for the
statement of al-Isfara'ini [Abû Ishâq] that the heart can bear no more than one knowledge at a time, it may
be that he was hinting at our position. Within the framework of that statement are knowledge, the principles
of action that take shape from knowledge, and its mastery, as well as an intimation of [what we have said].
As far as we are concerned, our discourse is only with the masters of realities and secrets among the people
of Allah Most High. We have sought to make a connection to some of the sayings of formal scholars in order
to set at ease hearts that are straying from this Way with regard to these realities. So know that. Allah
speaks the truth and He it is that shows the way.)
HINTS OF MAJESTY
Allah Most High said (Baqarah 163; also Kahf 110, Anbiyaâ 108, Hajj 34, Hâ Mîm Sajdah 5):
ilâhukum ilâhun wâhidun

Your god is One God.
This also contains its own counterbalancing opposite. It is a statement applying to everything deified and
worshipped.
Hint. This is a secret of Allah's Divinity. If it were not for what every worshipper finds in the object of his
worship – that is, in his act of worshipping that object – he would not worship it. If [idol-worshippers] were to
draw strength from the unequivocalness of this statement, they would say that when Allah the Misleader
misleads, He leads astray the relations between Divinity and the one who has no god, while [the idol-
worshipper] is merely the servant of a particular object of worship, the secret of whose divinity itself
belongs to Allah Most High. That is the soul of His saying (Baqarah 163):
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Your god is One God: there is no god but He.
So the statement affirms the essential form of a thing rejected in actual practice. People only adopt these
[idols] because of the relationship with the divine that they establish by carving them, raising them up,
installing them, and submitting their needs to them. So understand that: it is a remarkable secret.
Hint. The partner, which has no being, is denied: therefore nothing is denied. The partner is a postulate, not
an existent; postulates are ascriptions, and ascriptions have no reality. The denial of partners to Allah is the
affirmation of Divine Singularity (al-wahdâniyyah). Affirming Singularity finally comes down to existence,
while denying partners finally comes down to nonexistence. So understand.
Hint. Allah's Singularity manifests in the Divine enthronement upon the human throne. This is in contrast to
the Beneficent enthronement: The Divine enthronement is at the centre of the circle, according to His
saying:
12
My earth and My heavens do not contain me, but the heart of My believing servant contains Me.
while the Beneficent enthronement encompasses the circle, according to His saying (Tâ Hâ 5):
The Beneficent is established upon the Throne.
The Throne of the Universe in the Beneficent enthronement has the dignity of the Truth for the human
enthronement, while the human heart in the Divine enthronement has the dignity of the Truth for the
Beneficent enthronement.
When the Singularity manifests, the contemplator beholds nothing except himself. Whether he has developed
to the stage of his own singularity or is at some other stage, it is the same. If he is at the stage of his own
singularity, he is in the position of multiplying unity by unity, which can only produce unity. Thus in
arithmetic (by way of metaphor and approximation), if you multiply one by one, the result will be one. And if
the contemplator is in a stage other than that of singularity, he is in the position of someone who multiplies
one by two: he produces nothing but two. This is the case with all numbers similarly treated: If you multiply
one by fifteen, the result is fifteen; if you multiply one by 155, your result will be that by which you
multiplied the unity, namely 155. So know that.
Beauty. As for the Beauty corresponding to this Majesty, the Most High said (Banî Isrâ'îl 110):
qul id'û Llâha aw id'ûr-Rahmâna ayyamâ tad'u fa-lahul-asmâ' ul-husnâ.
Say: Call upon Allah or call upon the Beneficent:

whichever you call upon, His are the Most Beautiful Names.
The Truth here descends in His Beauty, in expansiveness toward us, with His Beneficence. It is in this name,
the Beneficent, that He is established upon the Throne of the Universe. This is the general divine knowledge
to which the Knowers of Allah ultimately attain and in which the witnesses of truth are opened and
expanded, while the corresponding Majesty closes and contracts them – that is:
Your god is One God.
Where the name "Allah" gathers together all things whatsoever, the name "The Beneficent" gathers together
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all the realities of the universe and what it contains. From this derives the expression rahmân ad-dunyâ wal-
âkhirah, "Most Beneficent of this world and the Next," and because of this people are told:
Say: Call upon Allah or call upon the Beneficent:

whichever you call upon, His are the Most Beautiful Names.
People's supplication is only that which connects them to what benefits them, according to
12
Hadith cited in Ghazali's Ihya' 'ulum al-dîn, 15:3 (Hakim 1265-6).
the extent of their knowledge of God. If a prayer is in the name of the Beneficent, that name includes all of
the Beautiful Names except "Allah." His are the Most Beautiful Names, The Beneficent, and all that the name
"Allah" contains. When you call upon Allah, you are only calling out of Him the Beneficent in particular, while
you are calling out of the Beneficent that Name from which you seek the real object of your prayer. Thus the
drowning man calls, "O Saviour!" the hungry man, "O Provider!" the sinner, "O All-Forgiving! O Most-
Forgiving!" So it is for all of the Names. So understand what we have pointed out to you: It is a great and
profitable door.
Hints of Majesty
Allah Most High said (Anbiyâ' 23):
lâ yus'alu 'an ma yaf'alu

He cannot be questioned about what He does...
This verse is connected to irresistible force, the plane of Allah's transcendent power, and the establishment
of divine sovereignty over the world. When these attributes become fixed in the servant's heart, it is
impossible for him to seek the reason for an occurrence or to raise any objection to it.
Hint. Someone who knows what is within himself does not question himself unless a questioner is appointed
for him who undertakes to ask, and so the question arises. Since that is the case,
He cannot be questioned about what He does
because [the questioner, the questioned, and the point of the question are] none other than Allah, His
attributes, and His actions. This significance is answered in the reminder of the verse, where He says (Anbiya'
23):
wa hum yus 'alûn

...but they will be questioned.
The reality here is single and of a piece. Allah is the one who questions them about His action upon them and
what has manifested through them, and they cannot answer except by His action in them. So understand: I
have intended to be brief for the sake of people who understand hints.
Beauty. The Beauty corresponding to this verse is His saying (Nisâ' 77):
limâ katabta alaynal-qitâl
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Why did you ordain fighting for us?
He here descends in His Beauty in expansiveness towards us, so we are enabled to voice a question. The
Beauty of this verse is our boldness in our absence of knowledge of the Majesty at that moment.
When such a question arises, the servant must join it with His saying:
He cannot be questioned about what He does.

Hint. For this construction to follow upon the other presents difficulties only for someone who must labour
and struggle to fulfil [the questioned order]. By contrast, both [a thing's] creation and its nonexistence are
the same to someone who accepts a divine order spontaneously. If a person has done this, he cannot be
called other than wise.
Hint. Part of wisdom is to put things in their proper places, and one of its aspects is to restore forms to what
the realm they occupy requires. The realm of this world is not like the realm of the Next. It is not necessary
that the way things take shape in this world should be the way they take shape in the next. Indeed, the
Prophet of Allah (peace be upon him) has spoken of the joy, graciousness, beauty and harmony of the
blessed, and of the opposite situation of the damned, while this world is a turbid and mutable confusion, and
its mode of life sick, meagre, and gloomy. Of necessity, one must leave it, and so of necessity the level of
things must change. Since [the people who asked the question here discussed] realized this, they said what is
in the remainder of the verse (Nisâ' 77):
lawlâ akhartanâ ilâ ajalin qarib

Why did You not put it off for us for a little while?
because a change in the level of things was inevitable [and the order to fight would adopt some other aspect
in the Next World].
Hint.
Why did you ordain fighting for us?
To fight means to search for knowledge of Allah by means of reflection and the rejection of obscuring
imaginations, and to search for contemplative vision through struggle and suffering. All of this was part of
the expansiveness of the Truth towards these people. They were sentenced to presumption, and so they
behaved badly, and not as witnesses of truth.
Hints of Majesty
Allah Most High said (Nisâ' 48, 116):
inna Llâhu la yaghfiru 'an yushraka bihi

Allah does not forgive that partners be ascribed to Him.
The circle of lâ ilâha illâ Llâh – "there is no god but Allah" – encompasses all who testify to the Unity, and
none of them shall remain eternally in Hellfire. The real authority of this testimony, however, manifests only
in those people who possess no other virtue. Nothing but the Most Merciful of the Merciful in particular will
intercede for them. The intercession of that which is other than Allah is only for people who possess an
13
atom's weight of good (zuzal 7) other than the Testimony of Unity.
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13
The long hadith in Muslim, Iman 352, describes a series of interces sions removing from Hellfire a series of
groups of people whose hearts posses s smaller and smaller quantities of good. The section concludes: Then
Allah Exalted and Great will say: "The angels have interceded, the apostles have interceded, and the
believers have interceded, and no one remains (to grant pardon) but the Most Merciful of the Merciful." He
will then take a handful of fire and bring out from it people who never did any good and who had been
turned into charcoal, and will cast them into a river called the river of life, on the outskirts of Paradise.
They will come out as a seed comes out from the silt carried by flood....
The inhabitants of Paradise will recognize them: "These are they who have been set free by the
Compassionate One, Who has admitted them into Paradise without any deed that they did or any good that
they
Our object, God willing, is to be recorded solely and especially as belonging to lâ ilâha illâ Llâh and its
people. But the majesty of lâ ilâha illâ Llâh is difficult to approach, for it requires that a person rely upon
nothing other than this principle, and that is difficult. This greatest of majesties, [the majesty of Unity],
opens people tc the play of the mystery of divinity as it acts universally in all entities – from the lowest to
the highest – that may be served or worshipped. But if people stop at this, they expand into presumption in
the matter of intermediate causes, [holding them to be divine]. They then discover what they have created
for Him and what He has created foi them. So understand that.
Beauty.
inna Llâha yaghfir udh-dhunûba jamî'an Allah forgives the sins altogether. (Zumar 53)
but the ascription of partners to Him is one of the sins, and it is not forgiven. The Truth descends in His
Beauty in openness toward us and causes us to see the play of the mystery of divinity in all objects ol
worship. Consequently, people presume to the extent of attributing partners to Him. Then the Majesty of His
saying:
Allah does not forgive that partners be ascribed to Him
chastens them and draws them back.
When they conceal this within themselves so that they show forth the opposite response, Allah conceals the
opposition to Him that may arise from them, as a reward for their concealing this in their hearts.
In concealing [their sins] He divides them into two groups. One group He hides from others. Another group He
hides from themselves, since He hides them from the origin of the suffering. If you observe, when they enter
Hellfire because Allah makes them die in it, that testimony of Unity which they concealed in their hearts
itself protectively hides the heart, the site of suffering – or if you will, the origin of suffering.
This is a prodigious hint whose Beauty expands hearts, and whose gentleness and graciousness bequeath
boldness.
Hint. When they do not conceal Him, He does not conceal them in any realm, but exposes them for all to
see.
Hint. The name "Allah," in the verse we are examining, takes on the sense of al-Ghaffâr, the Coverer, the
Forgiver, but only because it has come together with the Name al-Jâmi', the Gatherer, present in His saying
["Allah forgives the sins.."] "altogether," jamî'an. The
Name al-Ghaffâr does not possess in itself the station of synthesis, jam', and so "Allah" was used.
162
th
sent in advance."
Then He will say: "Enter My Paradise; whatever you see is yours."
They will say: "O Lord, You have bestowed upon us what You did not bestow upon anyone else in the
world...."
In Iman 377 the Prophet (peace and blessings be upon him) speaks of his own repeated intercession for the
faithful, down to those with the tiniest particle of good works. Finally, he says:
"O my Lord, permit me regarding him who professed 'There is no god but Allah.'"
The Lord will say, "That does not lie with you, but by My Honour, Glory, Greatness and Might, I will certainly
take out the one who professed 'There is no god but Allah.'"
The Shaykh includes with these people – saved not for their works, but for the Testimony of Unity alone –
those who have surrendered to Unity any self to which works could be attributed.
Hints of Majesty
Allah Most High has said (Zumar 67; also An'âm 91, Hajj 74):
wa mâ qadarû Llâha haqqa qadrahu

They do not value Allah at His true value.
Despite all the possible objects of knowledge, divine realization is solely concerned with two things. One of
these matters is the truth (haqq); the other is reality (haqîqah). Truth is known with the intellectual powers
as a guide, and reality with the powers of direct perception and contemplative vision. There is certainly no
third capacity after these two.
Thus when Harithah said, "I am truly (haqqan) a believer," his statement arose from the first capacity. His
state was supported by the second capacity, but he remained silent about it. So the Prophet (peace be upon
him) asked him, "What is the reality (haqîqah) of your faith?" because he saw that Harithah possessed that
second capacity. When Harithah responded with high perspective, intimate awareness, and direct
perception, the Prophet (peace be upon him) told him, "You have realized; now persevere!" To apply the
term "realization," ma'rifah, to a thing is not entirely appropriate unless it embraces these two realities:
haqq and haqîqah.
Now Allah Most High has informed us that we are incapable of attaining the truth of His value (haqqa
qadrihi). How then should we reach the reality of His value? "Value" here is nothing other than realization of
the glorification proper to the station of divinity. If we are incapable of that, how much more incapable must
we be of the realization of His Essence, magnified and exalted as it is to the greatest and highest?
When the witnesses of truth behold this Majesty and are convinced that they cannot value Him at His value
despite all the glorification within them, and have blamed themselves for insufficiency, they realize that it is
not within the range of temporal creatures to take the measure of the eternal. For that would be dependent
upon some sort of real relationship, and there is no relationship in the deserts of bewilderment of this
Majesty.
Beauty. The Beauty corresponding to this Majesty is His saying (Dhâriyât 56):
wa mâ kha1aqtul-jinni wal-insi illâ li-ya'buduni
I have not created jinn and men except to worship Me.
163
th
With this the souls of the witnesses of truth are drawn to intimacy, and they aver that Allah would not have
assigned them to anything that they were not well able to perform, by His leave. So when they have
confirmed that through the expansiveness of this station, the Majesty of:
They do not value Allah at His true value
contracts them and draws them back.

Hint. If you wish to know the limits of the realization sought from you in this verse, then look at what He has
created for you and placed under your authority, and find within yourself in what way you want what has
been created for your sake to know you. That is exactly the way in which the Truth wants you to know Him,
without any addition or subtraction. And if you are not able to do this through your lack of grace, take it
from what Allah Most High has revealed in the Torah:
O son of Adam, I have created all things for your sake, and you for My sake. So do not subjugate that which I
have created for Me to that which I have created for you!
Hint. When someone who has been created for your sake causes you difficulties, do not blame him. The
blame is yours, because it only seeks out the doer of the action which does not please you, and that is none
other than Allah, who cannot fitly be blamed: You have observed ignorance and bad behaviour in yourself.
Allah's welcoming openness has ramifications. One of them is that our awe should be brought to bear in the
presence of Beauty. For if we do not have this at the time of His expansiveness, then:
They do not value Allah...
at the corresponding Majesty – and if not, we are destroyed.
Advice. When something created for your sake causes you difficulties, look at what you would have wanted
from it. Then turn to yourself and examine the relationship between this wish of yours and what your Lord
has asked of you. You will find that He has sought that same thing from you, while you have caused difficulty
and refused: Thus this related matter has caused you trouble. For when Allah Most High burdens you with any
desire concerning that which has been created for you – it is all the same whether it be the likes of you or
not – then certainly He has sought that from you, while you have been unaware. If you have obeyed Him in
regard to that thing, then it will obey you, and if otherwise, then otherwise. Know that Allah has created
humankind for the sake of the true human being. Allah Most High said (Zukhruf 32):
And We have exalted some of them over others by degrees, so that some of them may take others in
subjection.
So understand this hint and you will be guided, God willing.
Hints of Majesty
Allah Most High said (Taghâbun 16):
fattaqû Llâha ma istata'tum

So fear Allah as much as you can.
There is no verse in the Book of Allah Most High, or any word in existence, that does not possess three
164
th
perspectives: Majesty, Beauty, and Perfection. Its Perfection is the knowledge of its essence, of the cause of
its existence, and of the object of its station. Its Majesty and Beauty are the knowledge of how it confronts
those who confront it with awe, intimacy, contraction, expansion, fear, and hope. Each class has its own
proper experience. (In this treatise we have turned to mentioning Majesty in one verse and Beauty in a
different one only in order to acquaint the Sufi student with the forms of correlation between dissimilars.)
No word possesses a fourth station. In theology, the secret of this appears in the knowledge of the Truth
Himself and of His two Hands and "handfuls." So know that.
The witnesses of truth are frightened by the Majesty of this verse. When Allah demands that of which they
ought to be capable, He casts them into the sea of distance from Him and appears in His Grandeur. For it is
not within the scope of any obligated being to live up to his capacity to fear Allah. Thus the majesty of this
inaccessible plain destroys them. But when they are nearly destroyed by the intensity of this Majesty, the
Truth opens and expands them and brings them close to Him, and shows them:
Fear Allah with His due fear.
Beauty. Allah Most High said (Al 'Imrân 102):
Attaqû Llâha haqqa tuqâtahu

Fear Allah with His due fear...
and He descends upon them in His Beauty, in welcoming openness, when He orders them to fulfil the true
requirements of religion (haqq), so that they draw close and become serene, and fear for themselves the
14
dangers of elation. So they apply their lower and higher selves to:
So fear Allah as much as you can.
and that verse enables them to preserve the behaviour proper to the Presence. Hint. Fear Allah through
15
Allah: This is the Prophet's saying (peace be upon him), "I take refuge with You from You." Allah Most High
said (Dukhan 59):
16
Taste; you, [the sinner in hellfire] indeed, are the mighty, the generous!
and He said (Mu'min 37):
Allah seals every proud, commanding heart.
Hint. "Fear Allah" – His being displeased – "through Allah" – His being pleased.
A general universal hint. Fear Allah the Punisher (al-Mu'âqib) by means of Allah the Forgiver (al-Mu'âfi).
Whoever is acquainted with the realities of the Divine Names has been given the keys of the sciences, and
this amount suffices. The object of my recalling these verses in detail has been to teach the means of entry
into this art and the understanding of its approach, for it is a powerful method. May Allah protect us and you
from pretence.
Advice. Know, brother, that in the Mighty Qur'an the Truth addresses us in two ways. In some verses He
speaks to us to acquaint us with the states of other people and what happened to them, with where we have
come from, and with where we are going. That is the first way. Other verses He addresses to us so that we
may address them to Him. These are again of two types. Some verses call for us to address Him with actions,
as for instance (Hajj 78; also Baqarah 43, 83, 110; Nisâ' 77, Nur 56, Muzammil 20):
165
th
Establish prayer and pay the poor-rate...
14
15 The remainder of Al 'Imrân 102 runs: "...and do not die unless you are Muslims."
The hadith runs: "O Lord, I take refuge in Your good pleasure from Your wrath and in Your pardons from
Your punishments. I take refuge in You from You. I cannot count the praises due You. You are as You praise
Yourself." It is related by Muslim, Abû Dawûd, Tirmidhî, Nasâ'i, and Ibn Mâjah. [Hakim 1264]
16
In these verses divine attributes – 'Azîz, Karîm, Mutakabbir, Jabbâr – have been arrogated by the servant.
and (Baqarah 196): Accomplish the Pilgrimage and the Visitation...
and so forth. Others call for us to address Him with words, as for instance
Guide us in the straight path... (Fâtihah 6)
Our Lord, we believe, so forgive us...(Al 'Imrân 16)
Our Lord, do not punish us if we forget or make mistakes... (Baqarah 286)
There are many such verses. The Qur'an does not contain any other sort of address than these. It is necessary
for you to be mindful of the distinctions in the Word of Allah Most High when you read it. For instance, they
recite:
When they meet those who believe then a pause, then: they say "We
believe" then a pause, then say: and when they are alone with their devils they say pause; then say: "We are
with you; we were only mocking" pause; then say: Allah shall mock. (Baqarah 14-15)
If you read it in this fashion you will become acquainted with its secrets and distinguish the circumstances of
the addresses and the stories of states, sayings, and deeds, and the harmony of things. So know that.
We have made our object clear, so let us draw back upon the reins. May Allah benefit us and you with
knowledge and make us His own. And praise be to Allah, the Lord of the World.
These are References that I can remember, there may be some that I’ve forgotten to add:
Section 99 Names; from Irshad: Wisdom of a Sufi Master- by Shaykh Muzaffer Ozak
http://islamicpath.org/dua_names.html
http://wahiduddin.net/words/99_pages/wazifa_n.htm
http://www.crescentlife.com/spirituality/scientific_finding_on_dhikr.htm
http://www.smart-kit.com/s29/meditation-can-grow-the-size-of-your-brain/
http://www.nsalie.co.za/index.php?option=com_content&view=article&id=235&Itemid=565
http://islam.about.com/od/godallah/a/names.htm
http://livingislam.org/n/an_e.html
http://www.faizani.com/articles/names.html
http://www.0786.in/category/abjad/
http://www.meem.freeuk.com/Abjad.html
http://twin-dimples.blogspot.com/2009/08/asmaaul-husnaa-beautiful-excellent.html
http://www.tabrez-manzil.co.uk/upload/wazaif%2099%20names%20of%20Allah.mht.
http://numerical19.tripod.com/numerical_value.htm
http://www.buzzle.com/articles/the-99-beautiful-divine-names-of-allah.html
http://www.facebook.com/note.php?note_id=78435362962
http://geocities.com/ritz75_99/sudutagama/asmaaulhusnaa.html
http://www.aulia-e-hind.com/AllMighty.htm
http://www.sufidervish.org/?page_id=27
http://www.ddmb.net/names.html
http://www.amazon.co.uk/Hidden-Messages-Water-Masaru-Emoto/dp/1416522190
http://www.nurmuhammad.com/HeartLevels/lataifSirSir/SpiritualHaj.htm
http://maqasid.wordpress.com/2007/03/19/station-of-firasa/
http://deenislam.co.uk/demo/seven_nafs.htm
http://www.sunnah.org/publication/encyclopedia/html/tawassul.htm
166

Sufic Introduction to the 99 Attributes of Allah and the Name Al-Latif

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Sufic Introduction to the 99 attributes of Names of Allah and especially that of Ya Latif.

By Muhammad Sajad Ali –webmaster –www.deenislam.co.uk 10th Dec 2009

Picture Design by: Zohayma Montaner

The Mystery of the Supreme Being Allah ......................................................................................................... 2

The Divine Attributes And Qualities of Allah .................................................................................................. 3

The Permanent Attributes Of Allah. ................................................................................................................. 4

One of the 99 beautiful names of Allah: Ya Latif ......................................................................................... 4

Numerical value-Abjad and Al-Latif –The Subtle .......................................................................................... 7

How is Al-Latif - The Subtle used in a Wird: ................................................................................................... 8

Brain increases through meditation................................................................................................................ 10

The secrets of Allah's Mercy in forgiving sins though Hardship/Tribulations .......................................... 13

Also Every person has a personal Ismul-'A'zam too. .................................................................................. 14

The 28 Letters and their Numerical-( Abjad Value) correspondences - ................................................... 23

The Mystery of the Supreme Being Allah

Allah: The name of Allah

The great Saint °Abdu'l-Ahad al-Nuri sings in a hymn of praise:

The Divine Attributes And Qualities of Allah

1. Wujud:- Being : Allah exists.

The Permanent Attributes Of Allah.

1. Hayyan - Life: Being Alive, being Eternal, never ceasing to be.

One of the 99 beautiful names of Allah: Ya Latif

―Allahu Latifun bi 'ibadihi, yarzuqu man yasha'u, wa huwa l'-Qawiyyu l-'Aziz‖

Numerical value-Abjad and Al-Latif –The Subtle

How is Al-Latif - The Subtle used in a Wird:

Brain increases through meditation

The secrets of Allah's Mercy in forgiving sins though Hardship/Tribulations

Every day 70,000 Khawatir (thoughts) pass through the heart

Note the two table Matrixes are slightly different.

That being, the ontological-(Ontology-study of the nature of being, existence or reality,

Names Of Allah Value Names Of Angels Elements

Al Malik 90 Deleted Earth

Al Qaduus 170 Deleted Air

Al Salaam 131 Deleted Water

Al Momino 132 Fire

Al Adl ‫ال حذل‬ 104

Al Hakam ‫ال ح کن‬ 28

Al Mohazim ‫ال وحظن‬ 1050

Al Shakur ‫ال ش کور‬ 526

Al Alio ‫ال ح لی‬ 110

Al Hafeezo ‫ال ح ف یظ‬ 998

Al Muqito ‫ال و ق یت‬ 550

Al Bahiso ‫ال باعج‬ 573

Al Shaheedo ‫ال ش ھ یذ‬ 319

Al Qawiyo ‫ال قری‬ 116

Al Wakeelo ‫یل‬ ‫ال وک‬ 66

Al Mateeno ‫ال و ت ین‬ 500

Al Muhid ‫ال وح یذ‬ 124

Al Mohii ‫ال وحی‬ 68

Al Momit ‫ال و یت‬ 490

Al Hayyo ‫ال حی‬ 18

Al Qayyum ‫ومال قی‬ 156

Al Wajido ‫ال واجذ‬ 14

Al Majido ‫ال واجذ‬ 48

Al Wahido ‫ال واحذ‬ 19

Al Samad ‫ال صوذ‬ 134

Al Qadar ‫ال قادر‬ 305

Al Muqadar ‫ال و ق تذر‬ 477

Al Moqadam ‫ال و قن‬ 184

Al Akhir ‫االخ ر‬ 108

Al Batin ‫ال بات ن‬ 62

Al Zahir ‫ال ظ ھر‬ 1106

Al Wali ‫ال وال ی‬ 47

Al Motaali ‫ال و تحال ی‬ 551