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The 99 Names of Allah Sufi Full Text
The 99 Names of Allah Sufi Full Text
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 Alahs 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
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 Kamalperfection.
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: Hes 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.
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].
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. Sami - 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.
And from these ten seas the great Shadhili master left behind 18 Hizbs in total which the (Hizb-ulBahr)-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 HizbulBahr, 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.
particular need of something or being attacked, in which case one makes ones 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 minutes 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
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.
th
reported to release
stress one needs 'ijaza and best practise is to join the tariqah)
(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.
Example of Abjad from Alahs 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 letterhuruf equals= 129 times; Lam-Ta-Yaa-Fa ; Lam=30 Ta=9 Ya=10 fa=80 totals to = 129
129 is numerical value of Allahs 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.
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
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
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)
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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,
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 mumin-believer's firasainsight, 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 ones firasa is dependent on the strength of Iman-faith, and there are two
factors in firasa, one is the quality of ones 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 -" Kabah".
From the Quran '...and sanctify My house for those who compass It round, or stand up, or bow, or
prostrate themselves-(therein In prayer). - Quran Al-Hajj: 26. The Kabah 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-Fuad- 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-ruyah 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-fuad is the seat of seeing-ruyah, 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 AlTirmidhi' 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 ones heart because it is the Real House-Kabah 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 Allahs mercy and bounty. When Allah breaks the heart of any of His servants He desires
to lift them to greater heights.
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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. RijalAllah-The men of Allah or the Saints have reached these highest, they are the real AbdallahSlaves of Allah and they are dressed in these names, and they drink from there secrets.
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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-Qasaid, 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 HealingShifa 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.
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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
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 ma`ismihi shayun fi al-ardi walaa fi
as-samaai wa huwa as-samee`u al-`aleem. (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.)
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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.
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 persons 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 mumin-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 Umars 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 dindt 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 cant 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 peoples 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 Jibrail and 3 whose hearts are like that of Mikail 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 Mikail replaces him and one of the five (whose hearts are like Jibrail) 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
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
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
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
Al Malik
90
Deleted
Earth
Al Qaduus
170
Deleted
Air
Al Salaam
131
Deleted
Water
Al Momino
132
Al Mohaimino
145
Al Azeezo
Fire
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
Al Baasi'to
72
Al Raafi'ho
Al Khafido
351
1481
Al Mohizo
118
Al Sameeho
180
Al Baseero
302
Al Hakeemo
78
Al Adl
104
Al Lateefo
129
Al Khabeero
812
Al Raqeebo
312
24
Al Mujeebo
55
Al Wasiho
137
Al Hakam
28
Al Wadoodo
20
Al Mohazim
1050
1286
Al Ghafur
Al Shakur
526
Al Alio
110
232
Al Kabeero
Al Hafeezo
998
Al Muqito
550
Al Haseebo
80
Al Jaleelo
73
Al Kareemo
270
Al Majeedo
57
Al Bahiso
573
Al Shaheedo
319
108
Al Haq
Al Qawiyo
Al Wakeelo
116
66
Al Mateeno
500
Al Walio
42
Al Hameedo
26
25
Al Mosio
148
Al Mubdio
56
Al Muhid
124
Al Mohii
68
Al Momit
490
Al Hayyo
18
Al Qayyum
156
Al Wajido
14
Al Majido
48
Al Wahido
19
Al Ahad
13
Al Samad
134
Al Qadar
305
Al Muqadar
477
Al Moqadam
184
Al Mo'akhir
842
Al Awal
37
Al Akhir
108
Al Batin
62
Al Zahir
1106
Al Wali
47
Al Motaali
551
Al Barro
22
26
Al Tawaab
409
Al Mughni
1060
Al Monham
2000
Al Munheem
170
Al Afu
156
Al Rauf
280
212
Maliko Mulk
Zul Jalal Wal Ikram
801
Al Rabbo
299
Al Moqsit
22
Al Jaama
209
Al Ghani
114
Al Mohte
1100
Al Mana
129
Annsar
161
Al Nooro
1001
Al Haadi
256
Al Nafiho
256
Al Badeeho
201
Al Baqee
86
Al Waaris
707
Al Rasheed
514
Al Saboor
298
27
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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
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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
th
th
Collected by Muhammad
Sajad
- webmaster
www.deenislam.co.uk
- 10 taken
December
Allah's
99 Ali
Divine
Attributes
and extra Attributes
from2009
Quran and Hadith- Diagram
th
th
th
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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-eAzam. 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 Mumins. 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
10
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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 irresponsibilitys 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.
11
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From the root r-h-m which has the following classical Arabic connotations:
to
to
to
to
to
12
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From the root r-h-m which has the following classical Arabic connotations:
to
to
to
to
to
13
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From the root m-l-k which has the following classical Arabic connotations:
14
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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
This name is used in the Qur'n. For example, see 59:23
The ancient roots of the Arabic word Qudds, as well as the Hebrew word Kadosh, point toward
that which is set apart, different, that which is 'other'. Thus, al-Qudds is known as the One who is
set apart, distinctly different and separate from all worldly imperfections, sins and faults, the One
15
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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
16
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6. Al-Mumin-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 -m-n which has the following classical Arabic connotations:
to
to
to
to
to
17
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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
to
to
to
to
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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
to
to
to
to
to
19
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From the root j-b-r which has the following classical Arabic connotations:
to
to
to
to
to
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 children 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... InshaAllah. The constant reciter of this beautiful name will be granted honour and greatness. If read
20
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From the root k-b-r which has the following classical Arabic connotations:
to
to
to
to
to
to
21
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From the root kh-l-q which has the following classical Arabic connotations:
to
to
to
to
to
measure accurately
determine the proper measure or proportion for something
proportion one thing according to another
create something based on a pattern or model which one has devised
bring a thing into existence from non-existence
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.
22
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From the root b-r-' which has the following classical Arabic connotations:
to
to
to
to
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.
23
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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
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 selfsufficient 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.
24
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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
15. Al-Qahhar- The Subduer , The Ever-Dominating, The Conqueror, The Prevailer
25
th
From the root q-h-r which has the following classical Arabic connotations:
to
to
to
to
to
overcome, conquer
overpower, master
dominate over, prevail
subdue, subjugate,
compel against one's wishes
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.
26
th
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
to
to
to
to
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
27
th
From the root r-z-q which has the following classical Arabic connotations:
to
to
to
to
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,InshaAllah 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.
28
th
and
will
the
will
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
to
to
to
to
to
29
th
(Also written as al-alim, al-aleem, al-aliim, the All-Knowing: ya alim, ya aleem, ya aliim)
From the root q-b-d which has the following classical Arabic connotations:
to
to
to
to
to
to
to
to
The name Qbid is not specifically used as a Beautiful Name in the Qur'n.
The underlying roots of Qbid 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.
Qbid (constrictor) and Bsit (expander) are opposites.
The Arabic lexicon and commentary Tj al-'Ars, as interpreted by E.W. Lane, says:
Qabd [Qbid] and Bast [Bsit] are terms applied by the investigators of truth among the Sfs 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...
30
th
From the root b-s-t which has the following classical Arabic connotations:
to
to
to
to
The term Bsit is not specifically used as a Beautiful Name in the Qur'n.
The term Bsit includes a powerful and majestic sense of infusing into something a gift which will
grow and flourish in great abundance.
Qbid (constrictor) and Bsit (expander) are opposites.
The Arabic lexicon and commentary Tj al-'Ars, as interpreted by E.W. Lane, says:
Qabd [Qbid] and Bast [Bsit] are terms applied by the investigators of truth among the Sfs 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-Khfid-The Abaser, The One Who Humbles And Lowers, the Humbler
31
th
From the root kh-f-d which has the following classical Arabic connotations:
to
to
to
to
to
The name Khfid is not specifically used as a Beautiful Name in the Qur'n.
Rfi' (uplifter) is the opposite of Khfid (humbler).
The names Khfid and Rfi' 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, Khfid (humbler).
The phrase al Khfid ur Rfi' is recited in the audio sample.
(Also written as al-khafid, al-khaafid, the Humbler: ya khafid, ya khaafid)
32
th
From the root r-f-' which has the following classical Arabic connotations:
to
to
to
to
to
The name Rfi' is not specifically used as a Beautiful Name in the Qur'n.
Rfi' (uplifter) is the opposite of Khfid (humbler).
The names Khfid and Rfi' 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, Rfi' (uplifter).
The phrase al Khfid ur Rfi' 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-Muiz-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 MUIZZU; 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.
From the root '-z-z which has the following classical Arabic connotations:
to
to
to
to
to
to
33
th
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.
From the root '-z-z which has the following classical Arabic connotations:
to
to
to
to
to
to
The name Mu'izz is not specifically used as a Beautiful Name in the Qur'n.
The name al-'Azz (mighty) is also from this same '-z-z root.
Mu'izz (honorer) is the opposite of Mudhill (dishonorer).
Mu'izz (honorer) is similar to, but much more more intensive and glorious than, Rfi' (uplifter).
(Also written as al-muizz, al-muiz, the honorer: ya muizz, ya muiz)
34
th
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 SAMiU: 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
to
to
to
hear, to listen
accept, to receive, to be told
pay attention to, pay regard to
understand the meaning
35
th
From the root b-s-r which has the following classical Arabic connotations:
to
to
to
to
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.
36
th
The term 'Adl is not specifically used as a Beautiful Name in the Qur'n.
Although a situation may seem unfair to us due to our limited understanding, the Supreme Justice
is absolute and unerring in fairness and equality.
37
th
The Subtle. He who knows the minutest 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
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
to
to
to
to
to
(Also written as al-latif, al-lateef, al-latiif the Most Subtle: ya latif, ya lateef, ya latiif)
38
th
From the root kh-b-r which has the following classical Arabic connotations:
to
to
to
to
to
39
th
From the root h-l-m which has the following classical Arabic connotations:
to
to
to
to
to
to
(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.
40
th
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.
41
th
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
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.
42
th
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
to
to
to
to
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:
43
th
(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
From the root k-b-r which has the following classical Arabic connotations:
to
to
to
to
to
44
th
From the root h-f-z which has the following classical Arabic connotations:
to
to
to
to
45
th
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
to
to
to
feed, nourish
supply, sustain
keep, preserve, guard
witness, observe, watch over
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
46
th
From the root h-s-b which has the following classical Arabic connotations:
to
to
to
to
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.
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.
47
th
From the root k-r-m which has the following classical Arabic connotations:
to
to
to
to
to
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 its 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
to
to
to
to
to
48
th
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
to
to
to
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.
49
th
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
This name is used in the Qur'n. For example, see 2:115
(Also written as al-wasi, al-waasi, al-vasi, al-vaasi, the All-Embracing: ya wasi, ya waasi )
From the root h-k-m which has the following classical Arabic connotations:
to
to
to
to
to
50
th
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
This name is used in the Qur'n. For example, see 85:14
(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-Baith-The Resurrector, the Raiser from death, The Awakener, The Dispatcher
51
th
From the root b-'a-th which has the following classical Arabic connotations:
to
to
to
to
to
The term B'ith is not specifically used as a Beautiful Name in the Qur'n.
From the root sh-h-d which has the following classical Arabic connotations:
52
th
bear witness
offer testimony
have knowledge of, to experience
be present with
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
to
to
to
to
to
to
to
to
52. Al-Wakil-The Guardian, The Trustee, The Disposer of Affairs, The Advocate
53
th
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
54
th
From the root q-w-y which has the following classical Arabic connotations:
to
to
to
to
54. Al- Matn -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:
55
th
(Also written as al-matin, al-mateen, al-matiin, the Unbreakable Might: ya matin, ya mateen, ya
matiin)
55. Al-Wal- 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
to
to
to
to
56
th
56. Al-Hamd- 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
to
to
to
57. Al-Muhs- The Reckoner, The Counter, The Appraiser, The Accountant
57
th
From the root h-s-y which has the following classical Arabic connotations:
to
to
to
to
to
to
The name Mush is not specifically used as a Beautiful Name in the Qur'n.
(Also written as al-muhsi, al-muhsee, al-muhsii, the reckoner: ya muhsi, ya muhsee)
58. Al-Mubd- 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
to
to
to
58
th
The term Mubdi' is not specifically used as a Beautiful Name in the Qur'n.
The terms al-Mubdi' (the Starter) and al-Mu'd (the Restorer) are often used together in the hadith,
and are also paired together by many commentators including al-Ghazl who described them as:
al-Mubdi' (the Beginner) al-Mu'd (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'd are defined together in the lexicon Tj al-'Ars
as:
He who createth mankind, and who returneth them after life to death...
In some Classical Arabic literature, the participles Mubdi' and Bad' are used interchangeably.
However, in many Qur'n commentaries, these terms are used to describe slightly different
attributes, with the name Mubdi' emphasizing the initiation of creation, while Bad' 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.
Bad' is the One who creates in awesome, wonderful, amazingly original ways that have no
precedent whatsoever.
Mu'd is the One who repeats, restores and revives that which had been previously invented.
Bri' 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.
Khliq 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-Mud- 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 MUlDU; 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
59
th
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'd is not specifically used as a Beautiful Name in the Qur'n.
The terms al-Mubdi' (the Starter) and al-Mu'd (the Restorer) are often used together in the hadith,
and are also paired together by many commentators including al-Ghazl who described them as:
al-Mubdi' (the Beginner) al-Mu'd (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'd are defined in the lexicon Tj al-'Ars as:
He who createth mankind, and who returneth them after life to death...
Related names:
Mubdi' is the One who initiates, starts or begins the production or creation of all things.
Bad' is the One who creates in awesome, wonderful, amazingly original ways that have no
precedent whatsoever.
Mu'd is the One who repeats, restores and revives that which had been previously invented.
Bri' 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.
Khliq 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-mu'id, al-muid, al-mu'eed, al-mueed, the Restorer: ya muid, ya mu'eed, ya
mueed)
60
th
From the root h-y-y which has the following classical Arabic connotations:
to
to
to
to
to
to
live, to be living
become apparent, distinct
animate, to revive
vitalize, to call into being
be whole, sound
call, summon, invite, hasten
(Also written as al-muhyi, al-muhyee, al-muhiyy, al-muhyii, the Life Giver: ya muhyi, ya muhyee,
ya muhiyy)
61. Al-Mumt- 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.
61
th
From the root m-w-t which has the following classical Arabic connotations:
to
to
to
to
to
The name Mumt is not specifically used as a Beautiful Name in the Qur'n.
The names Mumt (the life-taker) and Muhy (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-Mumt 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)
From the three letter root h-y-y, which has the following classical Arabic connotations:
to
to
to
to
to
to
live, to be living
become apparent, distinct
animate, to revive
vitalize, to call into being
be whole, sound
call, summon, invite, hasten
62
th
63. Al-Qayym- 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
to
to
to
to
to
to
to
63
th
64. Al-Wajd - 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
to
to
to
to
The name Wjid is not specifically used as a Beautiful Name in the Qur'n.
The ancient roots of wjid 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,)
64
th
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 Mjid is not specifically used as a Beautiful Name in the Qur'n.
Al-Majd indicates the One whose essential nature is glorious, dignified, noble and honorable, and
whose essential nature is to give liberally and bountifully.
Al-Mjid 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-Majd denotes the glorious essential nature of the One, while the name alMjid 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.
65
th
From the root w-h-d which has the following classical Arabic connotations:
to
to
to
to
66
th
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
to
to
to
to
to
67
th
From the root q-d-r which has the following classical Arabic connotations:
to
to
to
to
to
to
to
measure something
make manifest the measure of something
distribute or apportion (as though by measure), measure-out
decree, to ordain, to decide a matter (as though measuring it to fit)
exercise thought in preparing something, to make use of reason (measuring out)
have the power to accomplish, to be rendered able, capable
be able to prevail, to be empowered, to have control over
This name is used in the Qur'n. 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.
Qdir 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:
Qaw - the One who is all-mighty and possesses inexhaustible strength.
Matn - the One whose nature it is to be firm, determined, steadfast.
Qdir - 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
68
th
From the root q-d-r which has the following classical Arabic connotations:
to
to
to
to
to
to
to
69
th
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
to
to
to
to
to
The name Muqaddim is not specifically used as a Beautiful Name in the Qur'n.
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
70
th
From the root a-kh-r which has the following classical Arabic connotations:
to
to
to
to
to
The name Mu'akhkhir is not specifically used as a Beautiful Name in the Qur'n.
The name al-khir (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)
From the root a-w-l which has the following classical Arabic connotations:
to
to
to
to
71
th
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
This name is used in the Qur'n. For example, see 57:3
Awwal (first) and khir (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-Zhir- 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 invoke 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.
72
th
From the root z-h-r which has the following classical Arabic connotations:
to
to
to
to
to
to
76. Al-Btin- The Hidden, The Secret One, the Interior, The Inner One, Knower of Hidden
Things
73
th
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
This name is used in the Qur'n. For example, see 57:3
Btin and Zhir are opposites.
Zhir is that which is outward, manifest, apparent, visible.
Btin is that which is inward, concealed, obscured.
(Also written as al-batin, al-baatin, the Hidden: ya batin, ya baatin )
77. Al-Wli- 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
to
to
to
to
74
th
78. Al-Mut'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 MUTAALi: 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
to
to
to
to
to
(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
75
th
From the root b-r-r which has the following classical Arabic connotations:
to
to
to
to
to
to
to
to
to
80. At-Tawwb- 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.
76
th
From the root t-w-b which has the following classical Arabic connotations:
to
to
to
to
to
return
return to goodness, to repent
be restored
be rewarded for deeds
be repeatedly summoned or called
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'n.
(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.
77
th
forgive, pardon
pass over, forgo, absolve
obliterate all traces, efface, remove
kill-off, allow to die
turn away from punishing, not see, annul
make unapparent, imperceptible
give spontaneously, to give without constraint
give more than what is due
83. ar-ra'f- 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,
78
th
From the root r-a'-f which has the following classical Arabic connotations:
to
to
to
to
84. Mlik-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
to
to
to
79
th
(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.
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 Allh.
Dh = Lord of
l = the
Jall = Majesty, Glory
wa = and
l = the
Ikrm = Generosity, Bounty
The attributes of Allh in this phrase are based on the root j-l-l meaning:
to
to
to
to
be supremely great
be glorious, majestic
be sublime
be high, lofty, far above, independent
80
th
(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)
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'n.
81
th
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
to
to
to
to
to
collect, gather up
congregate, gather together
draw together, muster
reconcile, to connect together, combine
form a connection between, union
compose, arrange, resolve or settle something
82
th
From the root gh-n-y which has the following classical Arabic connotations:
to
to
to
to
to
89. Al-Mughan- 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:
83
th
The name Mughn is not specifically used as a Beautiful Name in the Qur'n.
Ghan , from the same gh-n-y root, denotes the One whose essential nature is independence, selfsufficiency and supreme wealth.
Mughn 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-Mni- The Preventer, The Protector, The Defender, The Hinderer
The Supporter who protects and gives victory to His pious believers.
YA MANIU; O Preventer! Those who invoke this Name will enjoy peace and harmony 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
to
to
to
The name Mni' is not specifically used as a Beautiful Name in the Qur'n.
Names related to Watching and Protecting:
Hafz refers to the One who remembers and preserves to keep things from being lost or forgotten.
Wakl refers to the One who is the trusted administrator of all matters.
Raqb refers to the One who watches and observes.
84
th
From the root d-r-r which has the following classical Arabic connotations:
to
to
to
to
to
to
The name Drr is not specifically used as a Beautiful Name in the Qur'n.
Nfi' (creator of good) is the opposite of Drr (distresser)
The names Drr and Nfi' 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 Allh, through whom balance and
harmony are created and maintained... even if we don't understand.
Ab Hmid al-Ghazl wrote:
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
85
th
92. An-Nfi- 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 InshaAllah. 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 Nfi' is not specifically used as a Beautiful Name in the Qur'n.
Nfi' (creator of good) is the opposite of Drr (distresser).
86
th
93. An-Nr- 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.
87
th
94. Al-Hd- 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
88
th
From the root b-d-'a which has the following classical Arabic connotations:
to
to
to
to
to
89
th
(Also written as al-badi, al-badee, al-badii, the Wonderful Originator: ya badi, ya badee, ya
badii)
90
th
(Also written as al-baqi, al-baaqee, al-baaqee, the Ever-Lasting: ya baqi, ya baaqee, ya baaqee)
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:
91
th
From the root r-sh-d which has the following classical Arabic connotations:
to
to
to
to
be directed aright
be caused to follow the right course
be directed to take the right way
be caused to hold a right belief
92
th
The name Rashd is not specifically used as a Beautiful Name in the Qur'n.
The name al-Rashd, according to the dictionary Lisn 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.
Rashd refers primarily to being directed to, or set upon, the appointed right path with supreme
certainty of the intended outcome, while Hd 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-Sabr- 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
to
to
to
to
to
to
be patient, to be enduring
endure trial or affliction with good manner
be contented in trial or affliction without show of complaint
make no distinction between comfort and affliction
bear calmly, to persevere cheerfully
be steadfast, constant
restrain, confine, restrain, withhold from something
93
th
Allah's 99 Divine Attributes and extra Attributes taken from Quran and Hadith
94
th
95
th
96
th
97
th
98
th
99
th
100
th
101
th
Allah is the One whose existence is confirmed, enduring, lasting, substantial, and definite whereas
our existence is ephemeral and transitory.
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)
102
th
The Timelessly or Beginninglessly Eternal, the opposite of muhdath or hdith (that which came into
existence after not having been). Al-Qadm has no beginning or is before the beginning. He is
outside linear time.
Relating to pre-eternity, existing without any prior non-existence and without any beginning
103
th
The second dimension of divine eternity along with Al-Qadm. 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-D'im: The Everlasting
The Everlasting, enduring endlessly, the One who does not perish.
The Always enduring, He who has no end and will never cease to be, the Everlasting.
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?"
104
th
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-Qayym: 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
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-Wahd: 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
The Single, the Sole, He who has no equal or like, the Unequalled
.
Al-Witr: The Single
107
th
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-Thir: The Pure
Pure of every bad action and any imperfection or any corporal distinction.
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-'Al, Al-'l, Al-'A'l: 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-Rfi': 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
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)
Like Al-'Adhm, 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
110
th
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.
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-Jaml: The Beautiful
111
th
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-Majd indicates honour in respect of the Essence, and Al-Mjid points to honour in respect of the
attributes.
Al-Mjid and Al-Majd are two of the Ninety-Nine Names.
"He is Praiseworthy, All-Glorious." (11:72)
Al-Karm, 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-Hamd: The Praiseworthy
112
th
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-Btin: 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)
113
th
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 (qdir) 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 (qadr) 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 (qadr)." (35:44)
114
th
Strong. It is either an equivalent of qadir, or qaw 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-Matn: 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-Shadd: The Severe
115
th
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)
116
th
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).
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).
117
th
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
th
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-Muhs: The Appraiser
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-Sam': The All-Hearing
The one who hears all, no matter how faint the sound, without any organ of hearing.
119
th
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-Shahd: 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-Hfiz, Al-Hafz: 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.
120
th
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-Hakm: 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-Tabb: 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-Qarb: The Near
121
th
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.
Khallq 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 (Khallq), the All-Knowing." (15:86)
Al-Bri': The Maker
122
th
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-Bad': 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.
123
th
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)
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-Dhri': The Creator
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)
124
th
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'd: The Restorer
The one who restores what He has already created before and brings it to live again.
125
th
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-Jmi': 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-Sni': 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
126
th
Bringer into existence from non-existence. Also the One who enriches so that the person is in no
need, also to strengthen after weakness.
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)
Al-Mali is the King, the Sovereign; Al-Mlik is the Master, Owner, Malik is the governor of beings
who have the consciousness of being governed, not the case with Mlik, 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)
127
th
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
128
th
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)
Abdullah 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-Mawl, Al-Wal, Al-Wl: The Protector, The Friend
129
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)
Al-Muhy, Al-Mumt: 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. AlMumit 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-Drr, An-Nfi': 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.
130
th
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-Khfid: 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-Nsir, Al-Khdhil: 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-Muzl: The Separator
132
th
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
133
th
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-Dayyn: 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-Shakr; Ash-Shkir: 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
134
th
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.
"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." (59:23)
Al-Muhaymin: The Safeguarder
135
th
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.
"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." (59:23)
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.
136
th
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)
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-Mubn: The Clarifier
137
th
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 orginal sense of rahma is "gentleness" (riqqa, riqqat al-qalb), tenderness (tahannun), kindness
(ta'attuf). Ibn 'Abbas says that ar-Rahman is ar-raqq (The Gentle) and ar-Rahim is al-'tif ala
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)
138
th
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-Hannn: 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.)
139
th
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
140
th
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).
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-Haf: The Gracious
141
th
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 (rziq)."
(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 (razzq),the Possessor of Strength, the Sure."
(51:58)
Al-Mughn: The Enricher
142
th
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)
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 EverGiving?" (38:9)
Al-Mannn: The Benefactor
143
th
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, AllKnowing." (2:260)
Al-Mujb: 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)
Qd'l-Hajt: The One who satisfies needs
144
th
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 (ghfirin)." (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 EverForgiving (ghafur), the Most Merciful." (42:3)
145
th
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)
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.
146
th
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-Sabr: 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-Ashari, , al-Bukhari)
147
th
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.
148
th
149
th
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 lotetrees..." as the verses run (Wqi'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 (Wqi'ah 41-42).
"Faces that day will be radiant" (Qiymah 22) is balanced by "Faces that day will be gloomy" (Qiymah 24),
"On the day when (some) faces will turn white" is balanced by "...and (some) faces will turn black" (Al 'Imrn
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 (Ban Isr'l 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):
Sd 75: "What prevents thee [Satan] from prostrating to one [Adam] whom I have created with My Two
Hands?" M'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 Qf 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."
150
th
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 Hanbl, 11:244, 251, 310, 323, 434, 519; Bukhar, Isti'dhn 1; Muslim, Barr 115,
Jannah 28.
Thus also, there may be a sharing and equivalence of [primary] attributes that does not result in "likeness."
151
th
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 (Jthiyah 13):
152
th
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):
l tudrikuhu al-absr
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
153
th
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
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
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 (Qiymah 22-23):
wujhun yawm'idhin ndiratun il 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):
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Cited in Ab Nasr al-Sarrj, Kitb al-lum', ed. R.A. Nicholson, 1914, p.36 [Arabic text].
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-Karm Qushayr, Rislah, "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
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 (Tatff 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 il 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 l 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
be.
10
Bukhar, Bad' al-khalq 7, Anbiya' 1; Muslim, Imn 380-383, Jannah 14-17; Tirmidhi Qiymah 60, Jannah 7;
Ibn Mjah, Zuhd 39; Darm, Riqq 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 Futht (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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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
The text of this hadith is as follows: It is related from al-Hrith ibn Malik al-Ansri that he passed by the
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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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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, Anbiya 108, Hajj 34, H Mm Sajdah 5):
ilhukum ilhun whidun
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 idolworshipper] 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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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:
My earth and My heavens do not contain me, but the heart of My believing servant contains Me.
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while the Beneficent enthronement encompasses the circle, according to His saying (T H 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 (Ban Isr'l 110):
qul id' Llha aw id'r-Rahmna ayyam tad'u fa-lahul-asm' ul-husn.
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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People's supplication is only that which connects them to what benefits them, according to
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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 'aln
...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 (Nis' 77):
lim katabta alaynal-qitl
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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 (Nis' 77):
lawl akhartan il 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 (Nis' 48, 116):
inna Llhu la yaghfiru 'an yushraka bihi
Allah does not forgive that partners be ascribed to Him.
The circle of l ilha ill Llh "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
atom's weight of good (zuzal 7) other than the Testimony of Unity.
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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 l ilha ill Llh and its
people. But the majesty of l ilha ill Llh 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 Llha yaghfir udh-dhunba jam'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-Ghaffr, the Coverer, the
Forgiver, but only because it has come together with the Name al-Jmi', the Gatherer, present in His saying
["Allah forgives the sins.."] "altogether," jam'an. The
Name al-Ghaffr does not possess in itself the station of synthesis, jam', and so "Allah" was used.
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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 (Taghbun 16):
fattaq Llha 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
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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
Allah: This is the Prophet's saying (peace be upon him), "I take refuge with You from You."
said (Dukhan 59):
15
Taste; you, [the sinner in hellfire] indeed, are the mighty, the generous!
16
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; Nis' 77, Nur 56, Muzammil 20):
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The remainder of Al 'Imrn 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, Ab Dawd, Tirmidh, Nas'i, and Ibn Mjah. [Hakim 1264]
16
In these verses divine attributes 'Azz, Karm, Mutakabbir, Jabbr 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... (Ftihah 6)
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