Some of the Names of Allaah and their meanings:

Some of the Names of Allaah and their meanings:

Praise be to Allaah.

This is a question which needs a very long answer, but we will summarize it as follows:

Firstly, the names of Allaah are not limited to any specific number. We know some of them and do not know others, as is indicated by the hadeeth of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There is no one among you who, when he is stricken with distress and grief, says, O Allaah, I am Your slave, sone of Your slave and son of Your maidservant, my forelock is in Your hand. Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You named Yourself with, or You taught to any of Your creation, or revealed in Your Book, or You have preserved in the knowledge of the Unseen with You, that You nmake the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety” – but Allaah will remove his distress and his grief, and will give him joy instead…” (Reported by Imaam Ahmad, 3582; it is a saheeh hadeeth).

Secondly, The names of Allaah are all husnaa [Most Beautiful], as He says (interpretation of the meaning):

“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do.”

[al-A’raaf 7:180]

The meaning of al-husnaa implies the utmost beauty, and that each name includes the quality of perfection.

Al-‘Allaamah ‘Abd al-Rahmaan ibn Naasir ibn Sa’di (may Allaah have mercy on him) said: Many of the names of Allaah have been mentioned in the Qur’aan, according to the context, but we also need to point out their broader meanings, so we say:

Al-Noor (the Light). He is the Light of the heavens and of the earth, who enlightens the hearts of the ‘aarifeen (those who have proper knowledge of Him) with knowledge of Him and fills their hearts with the light of His guidance. He is the One Who illuminates the heavens and the earth with the lights that He has placed therein. His veil is Light and if it were to be removed, everything of His creation as far as He can see would be burnt, may He be glorified.

Al-‘Aliyy (the Exalted), al-A’laa (the Most High). He is the One Who is completely exalted in all aspects, in His essence, in His status, in His attributes and in His dominion. He is the One Who rose over the Throne and Who dominates all things. In all the attributes of might, pride, glory and beauty that are ascribed to Him, He reaches the ultimate level.

Al-Majeed (the Most Glorious), al-Kabeer (the Most Great), al-‘Azeem (the Most Great), al-Jaleel (the Sublime One). These Names describe Allaah with attributes of glory, pride, greatness and majesty. He is greater than everything, more mighty, more majestic and more exalted. To Him belong glorification and exaltation in the hearts of His close friends and devoted slaves, whose hearts are filled with veneration of His might and humble submission to His glory.

Al-‘Azeez (the Almighty), to whom belong all might and power, the power of strength, the power of dominion, the power of invincibility. None of His creatures can harm Him. He has subjugated all that exists, and the whole of creation is under His control and is subject to His might.

Al-Qahhaar (the Subduer). He is the Subduer of all things, to Whom all of creation submits because of His power and strength and the perfection of His Might.

Dhoo’l-Jalaali wa’l-Ikraam (Possessor of Majesty and Honour), i.e., the Possessor of Might and Pride, the Possessor of Mercy and Generosity, Who is kind to everyone and to specific individuals. He honours His close friends and devoted worshippers who glorify Him, extol His greatness and love Him.

Al-Hakam (the Judge), al-‘Adl (the Just). He judges between His slaves in this world and the next, with His justice and fairness. He does not oppress anyone in the slightest, and no one is made to bear the burden of another person’s sin. He does not punish a person more than he deserves for his sin, he restores to people their rights and does not leave anyone without restoring what is his right. He is just in His running of the universe and in His decision making.

“… Verily, My Lord is on a Straight Path (the truth)…”

[Hood 11:56 – interpretation of the meaning].

Al-Hayy (the Ever-Living), al-Qayyoom (the Self-Sustaining). He is completely alive and sustains Himself, and He sustains and cares for the people of heaven and earth. He controls their affairs and provides for them. The name al-Hayy encompasses all the qualities of His essence and the name al-Qayyoom encompasses all the qualities of His deeds.

Al-Ghaniy (the Self-Sufficient), al-Mughni (the Enricher). He is independent in and of Himself, and is completely Independent in all aspects, because of His perfection and the perfection of His attributes. Nothing can undermine His perfection and make Him imperfect in any way whatsoever. He cannot be anything but Self-Sufficient, because this self-sufficiency is one of His essential qualities, just as He cannot be anything but the Creator, the Able, the Provider, the Kind, Who does not need anyone else at all.

He is the Self-Sufficient in Whose hands are the treasures of the heavens and the earth, the treasures of this world and of the Hereafter. He gives His creation enough in general terms so that they do not have to seek help of anyone else, and He gives to specific people of the divine knowledge and realities of faith with which He has filled their hearts.

Al-Qareeb (the Ever-Near), al-Mujeeb (the Responsive). Allaah, may He be glorified, is near to everyone, and His nearness is of two types:

His nearness to everyone in a general sense, through His knowledge, watching, awareness and witnessing, which encompass all things.

His nearness in a specific sense, to His slaves, those who ask help of Him and those who love Him. The true nature of this closeness cannot be understood, but its effects may be seen in His kindness towards His slave, and His care, support and help of him. Another of its effects is His response to those who call on Him and His acceptance of the repentance of those who worship Him. He is also the One Who responds in a specific way to those who respond to Him and follow His religion. He also responds to those who are in need and to those who no longer have any hope in any of His creation, and who put their trust in Him, hoping for His pleasure and fearing His wrath.

From Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam al-Mannaan by Shaykh ‘Abd al-Rahmaan al-Sa’di (5/620).

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