Al-Jazeerah ccun		Al-Haram Mosque in Makkah The Prophet's Mosque in Madinah . Al-Aqsa Mosque Compound in Al-Quds (Jerusalem)
Islam: A Scientific View of God's Message to Humanity  By Hassan Ali El-Najjar  Table of Contents  I. Introduction: Basic Information   1. Islam: A Brief Introduction     2. Three Levels of Faith: Islam, Iman, and I'hsan     3. The Scientific Evidence That God Exists and the Holy Qur'an Is His Message to Humanity     4. Creation and Evolution in the Holy Qur'an     5. Humans, As God's Caliphs on Earth   6. Adam's Contest With the Angels, and Getting Out of Paradise 7. Worshippers By Choice Or Forced Slaves?    8. The Relationship Between the Spiritual and the Physical Aspects of Islamic Teachings    9. Spirit, Soul, Mind, Self, and Happiness, from an Islamic Perspective 10. Heart-Mind Relationship in the Holy Quran II. Islam: The Five Pillars of the Faith Structure  11. Islamic Proclamation of Faith  12. Performing Islamic Prayers 13. Giving Zakah (Charity)  14. Fasting and Ramadhan, Great Gifts from Allah to Muslims  15. Haj, Pilgrimage, the Fifth Pillar of Islam  III. Iman: Allah, His Angels, Messengers, Messages, Latter Day, and Qadar  16. Allah, His Good Names: Who Is He? What Does He Want for Humans? As He Described Himself in the Holy Quran    17. Angels  18. Noo'h, Noah, in the Holy Quran     19. Ibrahim, Abraham, in the Holy Quran  20. Moussa, Moses, in the Holy Quran  21. 'Eissa, Jesus Christ, in the Holy Quran    22. Mu'hammed in the Holy Quran 23. Prophet Mu'hammed's Night Journey and Ascent to Heavens, Al-Isra Wal Mi'raj   24. The Last Day: The Hour, Resurrection, Reckoning, and Judgment 25. God's Precise Measurement and His Just Decree, Al-Qadar Wal Qadha IV. I'hsan: Watching Allah in Speech and Deeds  1. Introduction to Islamic Law, Shari'a, Part I, Prohibition, Don't Do, and Do Commands in the Holy Quran  2. The No (La) Commands  3. The Imperative Commands  ***  Articles with Islamic Perspective:  Health Care Crisis in the US: An Islamic Perspective   "Terrorism" & "Islamo-Fascism" Propaganda Campaigns: An Interactive Lecture   Six Questions About Islam, Muslims and Jews   Five Islamic Issues: Predestination and choice, position toward other religions, angels, and the End of Days Food Islamic Rules and Teachings    Are Muslim women second-class citizens    The French Ban on Islamic Headscarf, an Interview with   Links to Islamic Topics 2007-2010  Links to Islamic Topics 2007  Links to Islamic topics 2006  Links to Islamic topics 2005  Links to Islamic topics 2004  Links to Islamic topics, 2003   2002 Links to Islamic topics		Allah, His Good Names: Who Is He? What Does He Want for Humans? *** As He Described Himself in the Holy Quran By Hassan Ali El-Najjar 25th Day of Jumada Al-Thani, 1443, January 28th, 2022 اللهُ  سُبْحَانَهُ وَتَعَالَى كَمَا وَصَفَ نَفْسَهُ فِي الْقُرْآنِ الْكَرِيمِ    مَنْ هُوَ؟ وَمَاذا يُرِيدُ لِلْبَشَرِيَّةِ؟  تأليف حسن علي النجار الخامس والعشرون من  جمادى الثاني  1443 ، الموافق للثامن والعشرين من يناير  2022     أعُوذُ باللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   I seek refuge with Allah from the stoned Shaytan In the Name of Allah, the Beneficent, the Merciful   About the author: The author of this book was born in Ghazza, Filisteen (Gaza, Palestine), in in 1369 Hijriya (1950 AD). He received the first eleven years of education in Gaza Strip and his high school diploma from Raghadan School, in Amman, Jordan, in 1968. He had his Bachelor’s degree in English Education from 'Ain Shams University, Cairo, Egypt, in 1972. He worked as a teacher in Libya and the United Arab Emirates before immigrating with his family to the United States, in 1986. He had his Master’s degree in Cultural Anthropology, from the University of Georgia, in 1988, and his Ph.D. in Sociology also from the University of Georgia, in 1993. From 1991 to 2020, he taught Anthropology and Sociology  at Dalton State College, a unit of the University System of Georgia. The author’s full name is Hassan Ali Hassan Ahmed Mu'hammed Abdul Hadi (El-Najjar) Mu'hammed Joudah Al-Harooni. His greatest grandfather, Joudah, emigrated from the town of Arab Wadi Fatima, near Makkah (now in Saudi Arabia), in the seventeenth century and settled in Isdood (Ashdod), Palestine. The author’s fourth grandfather (Abdul Hadi) was also known as El-Najjar (The Carpenter), which became his descendants’ last name. Atlanta, Georgia, USA, 25th of Jumada Al-Thani 1443, January 28th, 2022. *** Introduction    Allah, praise to Him, has instructed Muslims to "seek refuge with Him from the Stoned Shaytan (Cursed and expelled Satan)," whenever they start reciting the Holy Book (Al-Na'hl, 16: 98). This also applies to prayers, before starting the recitation of the first Chapter of the Holy Quran, and at the start of any action, to be shielded against the evil of the Shaytan whispering. In addition, the description of the Shaytan (Satan) as "Stoned" is a reference to the story of Ibraheem (Abraham), peace be upon him, who threw stones at the Shaytan, when he tried to dissuade him away from obedience to Allah, as we learn from the ‘Hadith. [1] This Book is About Allah, Praise to Him in His Highness (Sub’hanahu wa Ta'ala), as He has described Himself in the Holy Quran. It attempts to provide information about Who He is and what He wants for us, humans. It is divided into five chapters and a section containing the book notes, which includes the documentation and referencing of the Holy Quran verses and 'Hadiths, mentioned in various chapters. It also addresses some topics with more details than mentioned in the book chapters. The first chapter addresses the topic of God’s physical features, which He has mentioned in the Holy Quran. The second chapter attempts to explain why Allah has created humans, on Earth, and what He wants for them. The third chapter is about the methodological background of writing about the Good Names of Allah. The fourth chapter is the largest in this book. It contains a list of 151 Good Names of Allah, which represent His traits and capabilities, as mentioned literally and directly in Holy Quran, with verse references and explanation of each Name, and how its meanings can be applied to our everyday life. The fifth chapter includes three categories of the attributes of Allah, which have not been included in the full list of the Good Names of Allah. These are verbal names, qualities of Allah which are denied to others, and traits deducted by other authors. The fifth chapter also provides a table containing the full list of the Good Names of Allah, which are mentioned in the fourth chapter. Finally, the fifth chapter provides another table, which contains the 99 Good Names of Allah, as selected by this author, in response to the call of the Prophet, pbbuh, to Muslims. This list is selected from the larger list mentioned in the fourth chapter and first table, after the exclusion of other Names, which are derivatives of the same root verb.  This author is solely responsible for the translation of the verses and the ‘Hadiths mentioned in this book. This applies to both the specific translation of meanings and the summary translation of verse interpretations, which are attributed to the cited Islamic scholars. [2] *** *** *** ***   Allah, His Good Names, Who Is He? What Does He Want for Humans? As He Described Himself in the Holy Quran   *** Chapter 1   God's Physical Features   *** أعُوذُ باللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   I seek refuge with Allah from the stoned Shaytan In the Name of Allah, the Beneficent, the Merciful   *** Allah, Praise to Him in His Highness (Subhanahu wa Ta'ala) is the One, the Eternal, whom none has ever been equal to, as stated in Surat Al-Ikhlas (112: 1-4). There is nothing like Him, as stated in Surat Al-Shoora (Chapter 42: 11). فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ  (الشورى ، 42: 11). The Originator of the Heavens and the Earth, (Allah), has made pairs for you from yourselves, and pairs of cattle, thereby multiplying (in the wombs of females). There is nothing like Him. He is The Hearer, The Seer  (Al-Shoora, 42: 11). With that stated, several verses of the Holy Quran mention some physical features of Allah. Al-Tabari mentioned that the tradition of early Muslim scholars is to mention these physical features of God, as described in the Holy Quran and the 'Hadith, without trying to equate them with the physical features of humans. Here are some of them: [3] 1. Allah, Praise to Him in His Highness, has a Face, which illuminates (gives light to) the Throne, as interpreted by scholars, in Ayatul Kursi (The Verse of the Chair) above. Believers direct their prayers and good deeds to the Face of Allah, as in verses 2: 115, 2: 272, 30: 38, 30: 39, and 76: 9 of the Holy Quran.  وَلِلَّـهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّـهِ إِنَّ اللَّـهَ وَاسِعٌ عَلِيمٌ  (البقرة ، 2: 115). وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَلِأَنْفُسِكُمْ وَمَا تُنْفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ وَمَا تُنْفِقُوا مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ (البقرة ، 2: 272).   فَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ذَلِكَ خَيْرٌ لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ (الروم ، 30: 38). وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَئِكَ هُمُ الْمُضْعِفُونَ (الروم ، 30: 39). إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (الإنسان ، 76: 9). To Allah belong (the directions of) the sunrise and the sunset. Whichever (direction) you turn to, there is the Face of Allah. Indeed, Allah is Vast (and) Knowledgeable (Al-Baqara, 2: 115). Whatever good you spend is for yourselves, (provided that) you give it seeking the Face of Allah. And whatever good you spend shall be repaid to you (in full), you shall not be treated unjustly (Al-Baqara, 2: 272). And give to the kinsman his due, and to the needy, and to the destitute traveler. That is best for those who want the Face of Allah, and those are the winners (Al-Room, 30: 38) That which you give in Zakat (charity), wanting the Face of Allah, those (amounts) will be multiplied many times (for you in rewards) (Al-Room, 30: 39). 'We feed you for the Face of Allah, we neither want a reward from you nor gratitude (Al-Insan, 76: 9). 2. Some verses of the Holy Quran mention that Allah, Praise to Him in His Highness, has a Throne to sit on, as follows; إِنَّ رَبَّكُمُ اللَّـهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ  (الأعراف ، 7: 54 ). إِنَّ رَبَّكُمُ اللَّـهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ يُدَبِّرُ الْأَمْرَ ۖ مَا مِن شَفِيعٍ إِلَّا مِن بَعْدِ إِذْنِهِ ۚ ذَٰلِكُمُ اللَّـهُ رَبُّكُمْ فَاعْبُدُوهُ ۚ أَفَلَا تَذَكَّرُونَ (يونس ، 10: 3). Surely your Lord is Allah, who created the Heavens and the Earth in six days, then sat on the Throne (Al-A'araf, 7: 54). Surely your Lord is Allah, who created the Heavens and the Earth in six days, then sat on the Throne, governing (His creation). There is no intercessor except by His permission. That is Allah, your Lord, so worship Him. Will you not remember? (Younus, 10: 3). 3. The Verse of the Chair (2: 255), mentioned in the Good Name of Allah, Al-'Hayyu (the Eternally Living), tells us that Allah, praise to Him in His Highness, has a Chair to put His Feet on, as was also mentioned in the authentic 'Hadith.  [4] 4. The following verses tell us that Allah, praise to Him, has Hands, extending them with provision for His creations and with support for those who believe in Him. With His Hands, He gives or denies that which He wills for whom He wills. He has power over all things. إنَّ الْفَضْلَ بِيَدِ اللَّـهِ يُؤْتِيهِ مَن يَشَاءُ وَاللَّـهُ وَاسِعٌ عَلِيمٌ ﴿آل عمران ، 3: 73﴾. وَقَالَتِ الْيَهُودُ يَدُ اللَّـهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَاءُ (المائدة ، 5: 64). وَمَن يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ( النمل ، 27: 63). تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (ألمُلْك ، 67: 1). قُلِ اللَّـهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (آل عمران ، 3: 26). The bounty is in the Hand of Allah, He gives it to whomsoever He wills. Allah is Vast, Knowledgeable (Al-'Imran, 3: 73). The Jews said: "The Hand of Allah is chained." It is their hands, which are chained, and they were cursed for what they said. Rather, His both Hands are extended (with provision), He spends as He wills (Al-Maeda, 5: 64). And Who sends the winds bearing glad tidings between Both Hands of His Mercy (Al-Naml, 27: 63). Blessed be He in whose Hand is the Kingdom, He is powerful over all things (Al-Mulk, 67: 1). Say: 'O Allah, Owner of the Sovereignty (Power). You give the governance to whom You will and take the governance away from whom You will. You exalt whom You will and debase whom You will. In Your Hand is good. You have power over all things (Al-'Imran, 3: 26). *** The three renowned Muslim scholars related three interpretations for Verse 3: 26, which mentioned the hand of Allah, praise to Him, as follows: The first interpretation focused on stating that the good, power, and exaltedness are in the Hand of Allah. He gives or denies them to that which He wills. He took them out of the Children of Israel because they rejected God's message, which was delivered to them by Jesus Christ, peace be upon him. Instead, He exalted His Prophet Mu'hammed, pbbuh, by giving him the final and complete Message of God to Humanity. The second interpretation mentioned that the verse was about the Christians of Najran, in southern Arabia, who worshipped Jesus Christ as God, just because he showed miracles to the Children of Israel, to persuade them to believe in him as a Messenger of God. In this Verse, Allah, Praise to Him in His Highness, is telling worshippers of Jesus that only God can exalt somebody like Jesus to perform such miracles, as He is powerful over all things. The third interpretation was that the verse was revealed in response to a call by Prophet Mu'hammed, pbbuh, who asked Allah, praise to Him, to support Muslims in conquering the Persian and Roman empires. The call was answered when the entire Persian empire was conquered by Muslims and the Persian Nation became a Muslim nation contributing to the spread of Islam in Asia. In addition, most of the Roman empire was conquered by Muslims, particularly eastern (Levant), western (Spain), and southern (North African) Mediterranean coasts. Only the northern Mediterranean coasts stayed under the Roman rule until the rise of the Ottoman empire, when Greece and major parts of eastern Europe became under the Muslim Ottoman rule.  5. Many verses of the Holy Quran state that Allah, Praise to Him in His Highness, hears and sees. He is also described as Hearer and Seer, as well as The Hearer and The Seer. There are 47 verses in the Holy Quran, in which Allah is described as Samee'  (Hearer)." There are 20 verses which describe Him as Al-Samee'a (The Hearer). There are 42 verses in the Holy Quran, in which Allah is described as "Baseer," (Seer). There are three verses which describe Him as Al-Baseer (The Seer). These are Al-Isra (17 :1), Al-Shoora (42 : 11), and Ghafir (40 : 20). In the following three verses, Allah, praise to Him in His Highness, states that He hears and sees: قَالَ لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ  (طه ، 20: 46). لَّقَدْ سَمِعَ اللَّـهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّـهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ ۘ سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ  ﴿آل عمران ، 3: 181﴾. قَدْ سَمِعَ اللَّـهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّـهِ وَاللَّـهُ يَسْمَعُ تَحَاوُرَكُمَا ۚ إِنَّ اللَّـهَ سَمِيعٌ بَصِيرٌ  (المجادلة ، 58: 1). (Allah) said: Do not fear (the Pharaoh), I am with you: I hear and see (everything) (Ta Ha, 20: 46). Allah has heard the taunt of those who said: "Allah is poor and we are rich!" We shall write (record) what they said and (write) their killing of the prophets without a right (to do so), and We shall say (to them): "Taste the torture of the (Scorching) Fire (Al-'Imran, 3: 181). Allah has heard the saying (statement) of (the woman) who argues with you about her husband; and she complains (in prayer) to Allah; and Allah hears your dialogue. Indeed, Allah is Hearer and Seer (Al-Mujadilah, 58: 1).   6. The human being has a face, eyes, ears, hands, and feet as his/her Creator has His own, which do not necessarily look like those of humans. Thus, Allah, praise to Him, created humans in the best image, as stated in Verse 95: 4. لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ  (التين ، 95: 4). Surely We created the human (being) in the Best Image (Al-Teen, 95: 4). Al-Tabari and Ibn Katheer interpreted the last word of the verse, "Taqweem," as "Soorah," the accurate translation of which is "image." Al-Qurtubi also interpreted it as image but added that Allah, Praise to Him in His Highness, created human beings on His Image, the Best Image. They have face, eyes, ears, hands, and feet, as He has. They also have some of His traits, which are blown into them from His Spirit, such as justice, mercy, and compassion. He distinguished them from His other creations on Earth by enabling them of walking upright, speaking, knowing right and wrong, and having the capability to choose between them. The same meaning came also in verse 64: 3, as follows: خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ الْمَصِيرُ (التغابن ، 64: 3). He created the heavens and the Earth in truth and made your images in the best of images, and to Him is the (final) destination (Al-Taghabun, 64: 3). *** *** *** ***   Allah, His Good Names, Who Is He? What Does He Want for Humans? As He Described Himself in the Holy Quran   *** Chapter 2   Why Did Allah Create Humans, on Earth?   *** أعُوذُ باللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   I seek refuge with Allah from the stoned Shaytan In the Name of Allah, the Beneficent, the Merciful   ***   In this section, there is an attempt to explain why Allah, praise to Him, has created humans, in their lower life on Earth, and what He wants for them. 1. We learn from the Holy Quran that Allah has created the Jinn and humans for the sole purpose of worshipping Him (51: 56). He also told us that we worship Him by performing the five mandatory ways of worship (the proclamation of faith, prayers, charity, fasting, and pilgrimage) and by practicing righteousness (doing good deeds). Thus, worshipping Allah aims at benefiting the worshipper first, then his/her family, community, society, and humanity, in this lower life and in the hereafter, as was discussed in the second part of this book. [5] He mentioned that He did not create us in vain (23: 115), or playfully. Rather, the creation of the heavens, the Earth, and those in between was a serious endeavor (44: 38-39). In return, He wants His intelligent creations, jinn and humans, to worship Him by observing His commands, which benefits them, as we read in the Holy Quran verses and the Prophet’s ‘Hadiths. [6] ***   Allah, praise to Him, explained righteousness (doing good deeds) in three terms: Bir, Taqwa, and I’hsan. Bir (Righteousness) is (practiced by the) one who believes in Allah, the Last Day, the angels, the Book, and the prophets, and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask (for help), and for freeing slaves; (and who) establishes prayer and gives zakat; (those who) fulfill their promise when they promise; and (those who) are patient in poverty, hardship, and during battle. Those are the ones who have been true, and it is those who are the Muttaqoon (righteous) (Al-Baqara, 2: 177). Thus, it is noteworthy that in verse 2: 177, the term of Bir includes all articles of Iman (faith), two articles (requirements) of Islam (prayer and giving zakat), and some aspects of I’hsan (keeping promises, patience, and truthfulness.). Another observation is that those who do these “Bir” deeds are also Muttaqoon (righteous).  This means that the Bir good deeds are also the same Taqwa good deeds but performed from two different perspectives. Bir is doing good deeds in obedience to Allah, praise to Him, for the love of doing them, and for knowing of their benefits for the individual, family, and society. Taqwa is also doing the same good deeds, in obedience to Allah, praise to Him, but to avoid His punishment. There are many verses in the Holy Quran, which mention this meaning for the term of Taqwa. It refers to God’s anger and His punishment (5: 2), avoidance of punishment in the Fire (3: 131), and avoidance of trials or ordeal (8: 25). [7] The third Quran term for doing good deeds (righteousness) is I’hsan, which is a derivative of the Arabic verb a’hsana (to do things better). As such, it means saying and doing as best as a person can, which is possible by following God’s commands, avoiding His prohibitions, and calling for His sake. The Holy Quran tells us that Allah commands I’hsan (16: 90), in words and deeds (41: 33), commands good treatment of parents (17: 23), praises those who practice I’hsan by declaring His love for them (2: 195), assures them that they should not be afraid or sad (2: 112), and promises them with great rewards in His Paradise (5: 85). [8] Many verses of the Holy Quran tell us that I’hsan is represented by spending in the way of Allah and by not committing self-inflected harm (2: 195), restraint and forgiveness (3: 134), by not corrupting the Earth and by calling on Allah, looking for His rewards and for avoidance of His punishment (7: 56), by being sincere in following God’s commands and teachings of His Messenger (9: 91), by patience (11: 115), by practicing Taqwa (22: 37), and by fighting for His sake ((29: 69). [9]  The Prophet, pbbuh, provided us with examples on the practical application of the three terms. In one ‘Hadith, he said that I’hsan “is to worship Allah as if you are seeing him, and while you do not see Him, He truly sees you.” Thus, I'hsan is saying and doing only that which pleases Allah and conforms to His commands. This is the level of righteousness, perfection, as well as doing and saying the ultimate good for the sake of goodness and righteousness, to the person’s best knowledge and ability. In another ‘Hadith, he said that he was sent to complete (teach people) “the best of manners.” In a third ‘Hadith, he defined Taqwa, as truth of the tongue, purity of the heart from sinning, transgression, or envy. It is good manners and love of the latter life more than this lower life. In a fourth ‘Hadith, he said: “Do not envy, desert (avoid), hate, plot against each other, or do ill outbidding. Be worshippers of Allah and brothers. A Muslim is a brother to a Muslim, he does not transgress on him, let him down, or despise him. Taqwa is here (pointing to his chest). Despising a Muslim brother is an evil act. It is prohibited to violate a Muslim’s blood, wealth, and honor (women). [10] *** 2. If we think about effects of performing the mandatory ways of worship (‘Ibadat) and doing good deeds (Bir, Taqwa, and I’hsan) on people, it becomes clear that these are ways to train humans to be good beings during their lower life on Earth,  to prepare them to be better beings in the latter life. Thus, they become qualified to inhabit God’s universe and lead an everlasting life in His Paradise, which is as wide as heavens and Earth, ready to house the righteous ones. The Holy Quran tells us that Allah has created heavens and Earth as well as death and life, to try people and see who is the best in deeds? (11: 7, 67: 1-2). He made heavens and Earth, day and night, as well as the sun, the moon, and the stars for the benefit of humans (35: 13, 16: 12). Further, He encouraged jinn and humans to travel in space and attempt to enter regions of heavens (55: 33). He declared that He prepared Paradise, which is as wide as heavens and Earth, for the righteous ones, those who practice Taqwa (3: 133). We are also told that those who believe and do good deeds will enter gardens (of Paradise), leading an everlasting life therein (4: 57). Those are the best of humans (58: 7-8). However, those who disbelieve in God's verses (4: 56), and disobey Allah and His Messenger, will be doomed in the Hellfire, forever (72: 22-23). [11] The Messenger of Allah, pbbuh, gave us examples about the categories of people who are going to end up in Paradise or the Fire. He said that while the weak and the needy will gain the mercy of Allah and enter His Paradise, the tyrants and the arrogant ones will gain His discontent and enter the Fire. In another ‘Hadith, the Messenger of Allah, pbbuh, said that when believers are cleared from the Fire, they get out to a bridge between the Fire and Paradise, where they are held accountable for injustices they commit against each other, during their lower life. After their refinement and purification over there, they will be permitted to enter Paradise. In a third ‘Hadith, the Messenger of Allah, pbbuh, said that ultimately people will enter Paradise from any of its eight gates, if they proclaim that there is no other god but Allah and Mu'hammed is the worshipper of Allah and His Messenger, as well as ‘Eissa (Jesus) is the worshipper of Allah, His Messenger, His Word He threw to Maryam, and a Spirit of Him. [12] *** 3. Thus, by commanding humans to perform the mandatory ways of worship and doing good deeds, Allah, praise to Him, wants their good in their lower life and in the hereafter. While He is in no need for their worship (35: 15), He rejoices their righteousness (22: 37), which is based on their free will (76: 3, 90: 10). He has known that many humans are going to be good, in words and deeds, as He told His skeptical angels: “I know that which you do not know” (2: 30). Moreover, Allah, praise to Him, does not like to punish people if they are grateful and believe in Him (4: 147). He  may not even pay attention to them if they do not call on Him (25: 77). If He holds people accountable for their wrongdoing during their lower life, He will destroy them, but He is delaying their punishment (16: 61). If people disbelieve, after their belief in Allah, He will replace them with other people who love Him, and He loves them (5: 54). [13] The Messenger of Allah, pbbuh, told us about some categories of believers, whom He loves because they have some of His characteristics. He is generous and giver. He likes high manners and hates low behaviors. In another ‘Hadith, he said that Allah likes it for a person to do his/her good deed as perfect as possible. In a third ‘Hadith, he said that the true good (rewards for a person’s work) is that of the hereafter (not that which one receives in the lower life). [14] *** 4. In conclusion, the human caliphate (mandate to rule over Earth) is an honor bestowed on humans by their Creator, praise to Him (17: 70). It is also a piece of evidence that He trusts them to be responsible and successful in the test of their lower life (33: 72-73, 11: 61). Such success leads many of them to become good beings by choice, which qualifies them to be able to inhabit God’s Paradise, in His vast universe, in the hereafter (7: 43). [15]    To encourage Muslims to be successful in their lower life test, the Messenger of Allah, pbbuh, advised them to lead a life of a stranger or a traveler. He also advised them to do the best of deeds, which would benefit them most in the hereafter. These are a continuing charity, such as an endowment, knowledge which benefits people, and leaving behind good children, who supplicate to Allah to make them of the people of Paradise. The Messenger of Allah, pbbuh, also gave believers the glad tiding that their Lord has prepared for them that which no eye has ever seen, no ear has ever heard, and no human has ever been able to imagine about the pleasures of their life in His Paradise. [16] *** *** *** *** Allah, His Good Names, Who Is He? What Does He Want for Humans? As He Described Himself in the Holy Quran   *** Chapter 3   A Methodological Background   of Writing About the Good Names of Allah   *** أعُوذُ باللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   I seek refuge with Allah from the stoned Shaytan In the Name of Allah, the Beneficent, the Merciful   ***   Introduction This Chapter contains a list of the Good Names of Allah, which were identified literally and directly from the Holy Quran. Each name is referenced by citing some of the verses in which it is mentioned. Then, it is explained according to the meanings understood from the verses, including the interpretations of the three renowned Muslim scholars, Al-Tabari, Al-Qurtubi, and Ibn Katheer, may Allah reward them for their great works, particularly the ‘Hadiths included in their interpretations. Moreover, further explanations of the meanings of the Names were sought from the books of two earlier scholars, Al-Ghazali and Al-Qurtubi, as well as from three contemporary scholars, Al-Sha’rawi, Al-Qaradhawi, and Al-Najdi. Finally, a list of the Good Names of Allah is reached, on the basis of literal description of Allah, praise to Him, of Himself. [17] Some translators translated the "Good Names of Allah" also as the "Most Beautiful Names of Allah." There are many websites in Arabic, English, and other languages, which mention, list, or translate the Good Names of Allah. Some Arabic websites provide citations for the verses which mention them, as well as interpretations and explanations of their meanings. Others just mention one-word translation for each name without interpretations or explanations. Almost all of these websites use the disputed list, which was attached to the ‘Hadith recorded by Al-Tirmidthi and narrated by Abu Hurayrah, mAbpwh. That list combines some of the Good Names of Allah (which are stated clearly in the Holy Quran) with God's Attributes, which are deducted, understod, or concluded, as a result of mentioning verbs or adjectives related to Him. This author is providing readers with the following list of 151 Good Names of Allah, which is different from the above-mentioned lists, in that it only includes the Names that are mentioned as descriptions of Allah of Himself, clearly and directly in the Holy Quran, with citations for some of the verses they are mentioned in. The list also includes Names, which are variants, based on the same root verb, but they are all authentic and directly mentioned in the Holy Quran. Most of them are presented as a singular- word Name, but the list also includes compound Names composed of several words. Thus, this list includes more of the Good Names of Allah than the traditional lists. This is followed by a presentation of a shortened list of 99 Good Names of Allah, in response to the ‘Hadith of Prophet Mu'hammed, pbbuh, in which he encouraged us to search for and study them. The list includes 81 one-word Names and 18 Names composed of several or compound words, as mentioned in the Holy Quran. This short list is selected by this author from the larger list mentioned in the fourth and sixth sections, after the exclusion of other Names, which are derivatives of the same verb. For example, Al-Ra’heem (the Merciful) was selected to represent other Names, which are derived from the same root verb (Ar’ham Al-Ra’himeen, Khayr Al-Ra’himeen, and Dthu Al-Ra’hma). Al-Khaliq (the Creator) was selected to represent Al-Khallaq and A’hsan Al-Khaliqeen. Al-Ghafoor (the Perpetual in Forgiveness) was selected to represent Ghafir Al-Dthanb, Al-Ghaffar, Khayr Al-Ghafireen, Dthu Al-Maghfirah, Wasi’u Al-Maghfirah, and Ahlul Maghfirah. Al-Qahhar (the Constantly Subduer) was selected to represent Al-Qahir. Al-Rab (the Lord) was selected to represent the other ten Names, at the end of the list, which are derived from the same root verb. However, this author does not claim that his list is exclusive. Actually, he encourages other researchers to study this list and to continue the work of finding and studying more of the Good Names of Allah.  Allah, praise to Him, mentions His Good Names and invites us in using them on calling upon Him, as in the following four verses:   وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ (الأعْرَافُ ، 7: 180). قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ أَيًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَى (الإسْرَاءُ ، 17: 110). اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ الْأَسْمَاءُ الْحُسْنَى (طَهً ، 20: 8). هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاءُ الْحُسْنَى (الحَشْرُ ، 59: 24).  To Allah belong the Good Names, so call upon Him by them, and keep away from those who distort His names. They will be punished for what they do (Al-A'araf, 7: 180). Say: "Call upon Allah, or call upon Al-Ra'hman (The Beneficent), whatever (name) you call upon Him, to Him belong the Good Names (Al-Isra, 17: 110). Allah! There is no (other) god but He. To Him belong the Good Names (Ta Ha, 20: 8). He is Allah, the Creator, the Inventor, the Fashioner. To Him belong the Good Names (Al-'Hashr, 59: 24).   *** Likewise, Prophet Mu'hammed, peace and blessings of Allah be upon him (pbbuh) told us to use the Good Names of Allah, in calling upon Him. He added that we only know some of these Names, which are revealed in the Holy Quran. However, there are others, which have not been revealed to us. فعن عبد الله بن مسعود ، رضي الله عنه ، أن رسولَ اللهِ ، صلَّى اللهُ عليهِ وسلَّم ، قال : "اللهم ... أسألُك بكلِّ اسمٍ هو لك ، سَمَّيْتَ به نفسَك ، أو أَنْزَلْتَه في كتابِك ، أو عَلَّمْتَه أحدًا من خَلْقِكَ ، أو استأثرت به في علمِ الغيبِ عندك ، أن تَجعلَ القرآنَ ربيعَ قَلبي ، ونورَ صَدري ، وجلاءَ حُزْني ، وذَهابَ هَمِّي." Companion ‘Abdullah Bin Mas’ood, mAbpwh, said that the Messenger of Allah, pbbuh, said: “O Allah … I’m asking you with every one of your Names, that with which you called Yourself, or You revealed in Your Book, or You taught one of Your Creations, or that which is unknown to us because You kept to Yourself. I’m asking you to make the Quran the spring (pleasure) of my heart, the light of my chest, the end of my sadness, and the going of my negative thinking about the future.”  [18] In another 'Hadith, the Prophet, pbbuh, urged Muslims to account for (search for, list, study, and observe) ninety-nine Good Names of Allah, encouraging them to know their Lord, to win His contentment, and consequently His everlasting Paradise. In that ‘Hadith, the Prophet's Companion Abu Hurayrah, mAbpwh, said that the Prophet, pbbuh, said: "إِنَّ لِلَّهِ تِسْعَةً وَتِسْعِينَ اسْمًا ، مِائَةً غَيْرَ وَاحِدٍ ، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ."  To Allah, there are ninety-nine names, one hundred minus one. Whoever accounts for (search for, list, study, and observe) them will enter Paradise. Allah is One. He likes this witr characteristic (The witr is an odd number, such as ninety-nine - Author's explanation). [19] Early Islamic scholars, like Al-Ghazali, Al-Qurtubi, and Ibn Taymiyah, as well as contemporary ones, like Al-Sha’rawi, Al-Qaradhawai, and Al-Qa'htani, may Allah reward all of them for their great efforts, provided a useful explanation for this ‘Hadith. They said that it does not mean that Allah has only ninety-nine Good Names. Rather, the Prophet, pbbuh, wanted to encourage Muslims to search for the Names of Allah, learning about them, and observing the teachings learned from them. Further, they mentioned that the ‘Hadith narrated by Abu Hurayrah, mAbpwh, to which there was an attached list of ninety-nine claimed Good Names, was not a Sa’hi’h (correct) ‘Hadith. The eminent ‘Hadith scholar, Al-Albani, supported this statement by concluding that it is a weak ‘Hadith, when the list is attached to it, but it is a Sa’hi’h ‘Hadith without it. [20] There are four apparent pieces of evidence, which explain the weakness in the authentication of the ‘Hadith attributed to Companion Abu Hurayrah, mAbpwh. The first is that there is inconsistency in the narration of the two versions of the ‘Hadith, which are different from each other in changing some names and in the alternatives given to the changed ones. Al-Qurtubi followed Al-Ghazali in mentioning opinions of the ‘Hadith scholars preceding them about the likelihood that the claimed list was gathered by the narrator of the ‘Hadith, not the saying of the Prophet, pbbuh. In addition, the authors of the two Sa’hi’h Sunna books, Al-Bukhari and Muslim, did not include the list of names with the Abu Hurayra ‘Hadith. Ibn Taymiya added his explanatory opinion that “the ninety-nine names were not mentioned in a Sa’hi’h (correct, authenticated) ‘Hadith, attributed to the Prophet, pbbuh. The most commonly known among people is the ‘Hadith recorded by Al-Tirmidthi, as narrated by Al-Waleed Bin Muslim, who narrated it from Shu’ayb, who narrated it from Abu ‘Hamza. The ‘Hadith keepers (scholars) say that this addition (the list of names) is what Al-Waleed Bin Muslim gathered from his teachers (‘Hadith scholars). The other version of the ‘Hadith, which was recorded by Ibn Maja is weaker than this one” (which was recorded by Al-Tirmidthi). The second piece of evidence, which explains the weakness of the ‘Hadith, is that there are Good Names of Allah, which are mentioned in the Holy Quran but not included in the claimed list. Examples of such names are Al-Mawla (the Protector), Al-Naseer (the Supporter), Al-Ghalib (the Predominant), Al-Qareeb (the Nearby), Al-Rab, Al-Nassir (the Strong Supporter), Shadeed Al-‘iqab (the Severe in Penalty), Qabil Al-twab (the Acceptant of Repentance), Ghafir Al-Dthanb (the Forgiver of Sin), and Mukhrij Al-Mayyit mina Al-‘Hayy (Bringer of the Dead from the Living). The third piece of evidence, which explains the weakness of the ‘Hadith, is that the claimed list of names attached to it contains 25 of names, which are not mentioned literally in the Holy Quran. These are Al-Qabidh (the Gripper), Al-Basit (the Even-handed), Al-Khafidh (the Bringer of Some People Down), Al-Rafi’ (the Raiser of Some People Up), Al-Mu’iz (the Bestower of Might), Al-Mudhil (the Humiliator), Al-‘Hakam (the Judge), Al-‘Adl (the Just), Al-Jaleel (the Majestic), Al-Ba’ith (the Resurrector), Al-Mubdi (the Beginner), Al-Mu’eed (the Repeater of His Creation), Al-Mumeet (the One Who causes people to die), Al-Wajid (the Finder), Al-Majid (the Glorious), Al-Muqaddim (the One Who causes things to happen early), Al-Mu-akhir (the One Who causes things to be delayed), Al-Waali (the Overseeing Ruler), Al-Muqsit (the One Who treats people fairly), Al-Mughni (the One Who enables some people to become rich), Al-Mani’ (the One Who can deny something to somebody), Al-Dhaar (the One Who can cause harm to somebody), Al-Naafi’ (the One Who can cause benefit to somebody), Al-Rasheed (the Good Guide), and Al-Saboor (the Patient). The fourth piece of evidence, which explains the weakness of the ‘Hadith, is that including a list of Names in the ‘Hadith contradicts with the advice of the Prophet, pbbuh, to Muslims, in the same ‘Hadith, to account for (search for, list, study, and observe) ninety-nine of them, as he would have already provided such names. [21] Search Criteria for the Good Names of Allah Allah, praise to Him, told to us that He has Good Names, mentioned in many verses of the Holy Quran, and He advised us to call on Him with such Names (Al-A’araf, 7: 180; Al-Isra, 17: 110; Ta-Ha, 20: 8). He also listed eighteen of them directly in verses 59: 22-24, as follows: هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ ‎﴿٢٢﴾‏ هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ ‎﴿٢٣﴾‏ هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ ‎﴿٢٤﴾‏ (الْحَشْرُ ، 59: 22-24). He is Allah, there is no other god than He, Knower of the Unknown and the Known. He is the Beneficent, the Merciful. (22) He is Allah, there is no other god than He, the Sovereign, the Holy, the Peace, the Believer in His Godhood, the Predominant, the Rare in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him. (23) He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the Good Names. Whatever is in the heavens and the Earth is exalting Him. And He is the Exalted in Might, the Wise. (24) (Al-‘Hashr, 59: 22-24). The Names which Allah, praise to Him, willed to mention to us in His Holy Book, are the ones which we can understand and comprehend. However, He did not mention His other Names, because we may not be able to understand them. In particular, this applies to His Names which may describe His knowledge, His planning, and His will in other parts of His vast dominion, which includes the seven heavens, the seven earth-like planets, the Chair, and the Throne, as well as whoever inhabits them. In addition, His knowledge is absolute, about what was, what is, and what will be, while the knowledge of His creations is limited in quantity, quality, time, place, and condition. It follows that we should keep His Names as mentioned in the Holy Quran and the Sa’hi’h ‘Hadiths. We should not make any changes to them, in observance to the command of Allah in verse 7: 180, mentioned above, to avoid what the polytheists did centuries after Ibrahim and Isma’il, peace be upon them. They called their idols Al-Lat, Al-‘Uzza, and Manat, which are deviated changes from His true Names of Allah, Al-‘Azeez, and Al-Manan. Some researchers who wrote about this subject did not pay attention to this command of Allah, as they would be focused on accounting for the largest number of His Names in the Holy Quran and the Sunna. An example of these researchers was Ibn Al-Wazeer (died in 822 Hijriya, 1419 AD), may Allah reward him for his good-intentioned work on the subject. He compiled a list of 155 names, which he claimed to include clearly and literally mentioned names of Allah in the Holy Quran, except one. This was “Al-A’az” (the Rarest in Might), which he deducted from verse 8 of Surat Al-Munafiqoon (Chapter 63) of the Holy Quran. The truth is that his list includes 21 names which have not been mentioned clearly and literally as texts in the Holy Quran. [22] Other researchers who wrote about the subject had difficulty in classifying the Names of Allah, as adjectives or Names. The difficulty is due to the fact that these are traits of Allah, which classifies them as adjectives, according to the Arabic grammatical rules. So, such researchers would wonder, why would Allah, praise to Him, refer to them as His Names when these are His traits, which are grammatically known as adjectives? It is amazing that these researchers missed noticing that the Holy Quran descended in the Arabic language, known to Arabs at the time of revelation, including their various tribal dialects. However, the science of Arabic grammar started after the death of the Prophet, pbbuh, in response to the necessity of teaching Arabic to new Muslims everywhere, to be able to understand the Book of Allah and the Sunna of His Messenger. So, it was the Arab grammarians who divided speech into nouns, verbs, and prepositions. Then, they divided nouns into common names, adjectival names, and verbal names. Their work started with Abu Al-Aswad Al-Du-ali, and Al-Khalil Bin A’hmed, climaxed with Sibawayh, Al-Mazini, and Ibn Al-Sakeet, and was refined by other grammarians after them, until the sixth Hijri Century. [23] Thus, when Allah, praise to Him, referred to His traits as His Names, instead of describing them as adjectival nouns, that was in harmony with how Arabs knew and understood their language, at the time of revelation. This means that the Holy Quran and the ‘Hadith were two original sources of knowledge about the Arabic language, which preceded the science of Arabic grammar. Consequently, the work of Arab grammarians should have been dominated by these two sources, not the other way around, including the grammatical rules, which were reached to teach Arabic to Muslims everywhere. It follows that even the Name “Allah” is an adjectival name. It means an “Ilah“ (God). When it is preceded by the definite article (Al), it becomes “Al-Ilah” (The God), then a contracted form of the word is produced, which is “Allah. However, Allah, praise to Him, has distinguished this Name, by referring to Himself with it, using the pronoun “Ana” (I),” saying “Ana Allah” (I’m Allah), in verses 20: 14, 27: 9, and 28: 30. He also distinguished four other Names, by referring to Himself with them, using the pronoun “Ana” (I), saying that He is an “Ilah” (God), in verse 16: 2, “Al-Ghafoor, Al-Ra’heem” (the Forgiving, the Merciful), in verse 15: 49, and “Rab” (Lord), in verses 20: 12, 21: 92, and 23: 52.  [24] Arab grammarians agreed that a word can be understood by two factors. The first is identified in relation to how it is pronounced, which leads to the classification of words to nouns, verbs, and prepositions. The second factor is described in relation to the meaning of a word, which is realized in the mind. Then, the meaning determines how the word is written and pronounced. However, there were several disagreements among them, such as the disagreement about the right root of derivation. While the Basra scholars argued that the noun is the right root of derivation, the Koofa (Kufa) scholars argued that the verb is the right root from which nouns are derived. [25] Further, they divided the three branches of the pronunciation factor into other sub-branches. Thus, they considered adjectives as a branch of nouns, mentioning that an adjective maybe a single word, or a verbal sentence, or a noun sentence (without a verb), or a phrase.  They have added that it is possible to produce a group of words from one original linguistic source. For example, from the verb root (infinitive) “dharaba” (to beat), we can produce the subject, or the verbal noun “dharib” (beater), and another form of the subject, which amplifies its characteristic, such as “midhrab” (known as a beater, or a frequent beater). In addition, they devised six tone scales, from which various verbal noun amplifying forms can be produced from the same root verb. So, from the root verb “fa’ala” (to do), they devised the tone scales of fa’il, fa’eel, fa’ool, fa’al, and mif’al.   Consequently, the Good Names of Allah are adjectival names or verbal names, whether expressed as one word or more. These Names can also be expressed as matching the most commonly expressed tone scale, fa’il, such as Malik, Qahir, Ghafir, and Shakir. These can also be expressed as matching the amplifying characteristic of the original verbal names, such as Ra’heem of Ra’hman; Maleek of Malik; Khallaq of Khaliq; Qah-har of Qahir; ‘Allam and ‘Aleem of ‘Alim; Ghafoor of Ghafir; and Shakoor of Shakir (See the list below, for the meanings of these Names). Al-Sha’rawi called for the importance of observing the Arabic spelling of the Good Names of Allah, strictly as mentioned in the Holy Quran, whether these are adjectival names or verbal names. He emphasized that there should be no deduction of new names for Allah, praise to Him, from His mentioned actions, such as “Al-Mubtaly” (the Tester) and “Al-Maakir” (the Planner against disbelievers), out of the two verbs “ibtala” (to test) and “makara” (planned against). He added that these adjectival names are related actions of Allah during this life, but there will be no testing or planning in the hereafter. This means that the Good Names of Allah should have the characteristic of applying to both this life and the hereafter, as His traits, praise to Him, are eternal and everlasting. Further, he argued against choosing one word to be a Name of Allah from a compound name or a phrase mentioned in the Holy Quran. Examples of such changed Names of Allah are Al-Shadeed (the Severe), Al-Qabil (the Acceptant), and Al-Ghafir (the Forgiver), which are reductions from Shadeed Al-‘Iqab (Severe in Penalty), Qabil Al-Tawb (Acceptant of Repentance), and Ghafir Al-Dthanb (Forgiver of Sin). In other words, the compound or phrasal Names of Allah should stay as mentioned in the Holy Quran, not to be changed or reduced to one word. Thus, the Good Names of Allah, which have been accounted for in this book, have been mentioned literally in the Holy Quran as direct texts, and have been written in the longer list of 147 Names as they are in the Book of Allah, without any changes. The list does not contain other names, which may be attributed to Allah, praise to Him, such as verbal names, unique qualities denied to others, and deducted traits. Examples of these three categories of names are presented at the end of the longer list. The shorter list of 99 Good Names of Allah was produced from the longer list by the selection of one Name of a group of Names which have the same root verb. For example, Al-Ghafoor (the Perpetual Forgiving) was selected to represent the other six names, which are derivatives of the same root verb “ghafara” (to forgive). *** *** *** *** Allah, His Good Names, Who Is He? What Does He Want for Humans? As He Described Himself in the Holy Quran   *** Chapter 4   The Full List of the Good Names of Allah   *** أعُوذُ باللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   I seek refuge with Allah from the stoned Shaytan In the Name of Allah, the Beneficent, the Merciful   ***   The following is a list of the Good Names of Allah, which includes 151 Names this author has identified in the Holy Quran. However, there is no claim by this author that this is an exhaustive list. Other researchers are encouraged to continue the task of finding more of God's Names in the Holy Quran and their meanings, as their predecessors did before them. In this list, each Name was documented by providing some of the verse numbers it was mentioned in. Then, an explanation of the Name meaning was given on the bases of its meaning in the verse context. This was followed by explanations provided by the three renowned interpreters. Finally, explanations were also provided from the formerly referred to books, which explain the Good Names of Allah and His Attributes. It is noteworthy that knowledge about the Good Names of Allah can be applied to our everyday life. One way is calling on Allah by them, another way is being guided in our behaviors by the meanings of each Name, and a third way is including them in the names given to Muslim boys. The word ('abd) is used as a prefix with one of the Good Names of Allah. It means "worshipper," as explained in Chapter 7. "Worshippers By Choice Or Forced Slaves? Thus, "Abdullah" means "Worshipper of Allah," and "Abdul Ra'hman" means "Worshipper of The Beneficent" and so on. However, nobody should be named with any Good Name of Allah, with the definite article (Al), or without it, as His Names represent His unique traits, which are not found in any other being. [26] 1. Allah: Allah (The God)     اللهُ "Allah" is the adjectival name which God, the Great Creator, has chosen for Himself. All of His other Good Names are also adjectival names. Linguistically, the Name “Allah” is composed of two syllables. The first is the definite article “Al” (the) and the second is “ilah” (God). Thus, it is Al-Ilah (the God), but it is contracted, by deleting the letter i, in ilah, to become “Allah” (the God). This Name was also known to the other Messengers of Allah, who came before His last Messenger, Mu’hammed, peace and blessings be upon them all. Taking the side of the Kufa grammarians, who argued that nouns are derived from verbs, not the other way around, this Name is derived from the verb “aliha,” which means to take a deity as a god to worship him. It is also derived from the verb “ta-allaha,” which means (for a deity) to declare himself as a god, to be worshipped by his creations. This Greatest Good Name of God was mentioned, in various forms in the Holy Quran, 2,669 times. The Name of “Allah,” alone was mentioned 2,247 times in the verses and 113 times in the Basmalas, at the beginning of the Suras, with the exception of Al-Tawba, which has no Basmala. It was also mentioned 309 times in other forms, as Allahumma: O Allah (5 times), Lillah: To Allah (143 times), Tallah: By Allah (9), Fallah: And Allah (6), Billah: By Allah (139), Falillah: And to Allah (6), and Abillah: Of Allah (1). [27]   Here are three verses, which mention the Name of "Allah" (1: 1), “Allahumma” (3: 26), and Lillah (57: 1), as examples: بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ (الْفَاتِحَةُ ، 1: 1).   قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ (آلِ عِمْرَانَ ، 3: 26).  سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ (الْحَدِيدُ ، 57: 1).   In the name of Allah, the Beneficent, the Merciful (Al-Fati’ha, 1: 1).  Say, "O Allah, Owner of Sovereignty” (Al-‘Imran, 3: 26). Whatever is in the heavens and Earth exalts Allah, and He is the Exalted in Might, the Wise (Al-'Hadeed, 57: 1). The Great Creator has described Himself, for us, in the Holy Quran, as “Allah” (the God), praise to Him. This means that He is the only deity, the One Who brought the universe, including who and what therein, into existence. It follows that His creations are obligated to worship Him. For humans, they should worship Him by prayers (Ta-Ha, 20: 14), as He is Exalted in Might, and Wise (Al-Naml, 27: 9). He is also the Lord of the Worlds (Al-Qasas, 28: 30), Who cares for, protects, and provides for His creations in all worlds. He is worthy of worship by His creations, as an expression of their gratitude for His countless favors, which He bestows on them. Examples of such favors include life, blessing, and mercy, during their lower life, and the everlasting life in His Paradise for the righteous believers, of the humans, jinn, and angels in the hereafter, as He mentions in His Holy Book: إِنَّنِي أَنَا اللَّـهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي (طَهَ ، 20: 14). يَا مُوسَىٰ إِنَّهُ أَنَا اللَّـهُ الْعَزِيزُ الْحَكِيمُ (النَّمْلُ ، 27: 9). يَا مُوسَىٰ إِنِّي أَنَا اللَّـهُ رَبُّ الْعَالَمِينَ (الْقَصَصُ ، 28: 30). Indeed, I am Allah. There is no deity (God) except Me. So, worship Me, and establish prayer for My remembrance (Ta-Ha, 20: 14). O Moosa (Moses), indeed it is I, Allah, the Exalted in Might, the Wise (Al-Naml, 27: 9). O Moses, indeed, I am Allah, Lord of the worlds (Al-Qasas, 28: 30). Moreover, our Lord, Allah, praise to Him, mentioned to us that He created the jinn and humans to worship Him, though He is no need for their worship, as He is rich (free of need), while they need Him (Al-Dthariyat, 51: 57; Fatir, 35: 15; Al-‘Haj, 22: 37). Rather, He decreed their worship of Him for its benefits for them, as individuals, groups, and societies (Al-Baqara, 2: 184, 271-272; Al-Isra, 17: 7; Al-‘Haj, 22: 77; Al-Jumu’a, 62: 9). As a show of love and kindness for His creations, of the jinn and humans, Allah, praise to Him, sent them His Messengers, to guide them in leading a happy life here, and in the hereafter. This should be clear to us, if we think about the consequences of doing good deeds and performing the mandated five ways of worship in Islam (the two proclamations of faith, prayer, zakat (charity), fasting the month of Ramadhan, and the pilgrimage by whoever is capable to make it). These acts of worship lead to tremendous benefits for individuals, families, communities, and societies, as well as for the whole planet of the Earth, which has been given to us, to be God’s caliphs on it, as was discussed in Chapter 8 of this Author’s book, “Islam: A Scientific View of God’s Message to Humanity,” titled: “The Relationship Between the Spiritual and the Physical Aspects of Islamic Teachings.” Al-Ghazali mentioned that this is the Greatest among all Names of Allah. Al-Qurtubi agreed but opined that the Greatest Name of Allah could be “Al-‘Hayyu” (the Eternally Living). He said that “Allah” has kept this Name exclusively to Himself and nobody else has been named as such. He added that all of the other Good Names of Allah are attributes (adjectival names). Ibn Katheer agreed with them that “Allah” is the Greatest of the Good Names but opined that it may be “Al-Qayyoom” (the Sustainer of the Universe). Al-Sha’rawi defined it as the Name which contains all of the divine attributes.   How can Muslims benefit from the knowledge about the Good Names of Allah? Applying knowledge about this Greatest Good Name of Allah is by calling upon Him, saying: “Allahumma, or Ya Allah, or Ilahi (O You the God, or O the God, or My God), as He commanded us to do, saying: “And to Allah belong the Good Names. So, call upon (invoke) Him by them“ (Al-A’araf, 7: 180). Then, believers can ask their Lord for good things, or for assistance to themselves, their families, relatives, and whoever they love, as long as what they ask for is for good, and in obedience to their Creator. Nobody should be named with this Greatest Good Name of Allah, as it represents His uniqueness of being the only deity, Who is worthy of worship, as He is the Creator of everything in existence, the Sustainer of the universe, the Provider for and the Caretaker of His creations. However, a boy can be named as “’Abdullah” (worshipper of Allah), as this Name represents a recognition of his worship to his Creator. Believers can benefit from the meanings of this Greatest Good Name of Allah by acknowledging that He, praise to Him, is their God and Creator. It follows that they worship Him, observe His commands, and avoid His prohibitions, which leads them to happiness here, in this lower life, and everlasting happiness in the hereafter. ***  2. Ilah: God      إِلَـٰهٌ "Ilah" (God) is an adjectival name, derived from the verb “aliha,” which means to take a deity as a god to worship him. It is also derived from the verb “ta-allaha,” which means (for a deity) to declare himself as a god, to be worshipped by his creations. It follows that whenever people believe in their God, they depend on Him, praise Him at good times, and invoke Him for assistance at difficult times. Thus doing, they acknowledge their obligation to worship Him and observe His command, in which He said: وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ (الأنْبِيَاءُ ، 21: 25). And We sent not before you any messenger except that We revealed to him that, "There is no God (Ilah) except Me. So, worship Me" (Al-Anbiya, 21: 25). As a Good Name of Allah, “Ilah” (God) came in the Holy Quran with the reference to Him as the Creator (Al-Muminoon, 23: 91), the Lord (Al-Saffat, 37: 4-5), the Provider (Al-Naml, 27: 64), and the Giver of life on the Earth, through the alteration of day and night on it (Al-Qasas, 28: 71-72). He is One God (Al-Saffat, 37: 4), and He is “the Lord of the Sunrise and the Sunset, there is no deity except Him“ (Al-Muzzammil, 73: 9). The word “Ilah” (God) was mentioned 97 times, in the Holy Quran, in the singular form. In 17 times, it is mentioned neutrally, as a reference to a god, or a false god. It was also mentioned in 80 times, as a direct reference to Allah, or in relation to Him, as follows: [28]  وَهُوَ الَّذِي فِي السَّمَاءِ إِلَٰهٌ وَفِي الْأَرْضِ إِلَٰهٌ ۚ وَهُوَ الْحَكِيمُ الْعَلِيمُ (الزُّخْرُفُ ، 43: 84). And it is Allah who is God (Ilah) in the heaven, and on the Earth (He is) God (Ilah). And He is the Wise, the Knowing (Al-Zukhruf, 43: 84). Moreover, it was mentioned 11 times as “Ilahukum” (your God, for plural addressees), once as “Ilahuna” (our God), and once as “Ilahaka” (your God, for a singular addressee), as follows: قَالُوا نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَٰهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ (الْبَقَرَةُ ، 2: 133). وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ (الْبَقَرَةُ ، 2: 163). وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ (الْعَنْكَبُوتُ ، 29: 46). (Children of Ya’coop) said, "We will worship your God (Ilahaka) and the God (Ilah) of your fathers, Ibrahim (Abraham), and Isma’il (Ishmael), and Is’haq (Isaac) - One God (Ilah). And we are Muslims (in submission) to Him" (Al-Baqara, 2: 133). And your God (Ilahukum) is One God (Ilah). There is no (other) God (Ilah) except Him, the Beneficent, the Merciful (Al-Baqara, 2: 163). And our God (Ilahuna) and your God (Ilahukum) is One; and we are Muslims (in submission) to Him (Al-‘Ankaboot, 29: 46). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: “Ya Ilahi” (O, My God), and asking Him to extend His blessings, mercy, and favors to the caller, his/her family, relatives, loved ones, and believers, in this life and the hereafter. Nobody should be named with this Good Name of Allah, as it represents His uniqueness of being the only deity, Who is worthy of worship, as He is the Creator of everything in existence, the Sustainer of the universe, the Provider for and the Caretaker of His creations. However, a boy can be named “’Abdul Ilah” (worshipper of the God), as this Name represents a recognition of his worship to his Creator. Believers can benefit from the meanings of this Good Name of Allah, by acknowledging that He, praise to Him, is their God and Creator. As such, they are obligated to worship Him, observe His commands, and avoid His prohibitions, which leads them to happiness here, in this lower life, and everlasting happiness in the hereafter. *** 3. Ilah Al-Nas (pronounced as illahunnas): God of the People      إِلَـٰهُ النَاسِ "Ilah Al-Nas" (God of the People) is an adjectival compound name, composed of two words. The first word “ilah” (God) is an adjectival name, derived from the verb “aliha,” which means to take a deity as a god to worship him. It is also derived from the verb “ta-allaha,” which means (for a deity) to declare himself as a god, to be worshipped by his creations. It follows that whenever people believe in their God, they depend on Him, praise Him at good times, and invoke Him for assistance at difficult times. The second word, “Al-Nas” (the people) is a noun in the plural form. Its singular form, “insan” (a human being), is derived from the verb “nasiya,” which means “to forget knowledge of something.” This meaning is present in many verses in the Holy Quran, as in the following examples: وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا (طَهَ ، 20: 115). فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا (الكهفُ ، 18: 61). And We covenanted with Adam before, but he forgot, and We found in him no resolve (Ta-Ha, 20: 115). But when they reached the junction between them (the two seas), they forgot their fish, and it took its course into the sea, slipping away (Al-Kahf, 18: 61). The word, “Al-Nas” (the people) is also derived from the verb “anisa,” which means “to love the company of others, get used to it, and be assured of it. One derivatives of this verb came in the plural present tense, “tastanisoo,” which means to “get assured of company of others” (Al-Noor, 24: 27). Another derivative came in the plural adjectival noun form, “mustaniseen,” which means “enjoying the company of others” (Al-A’hzab, 33: 53). In both examples, the human being is described as having love and joy for the company of other people and for the interaction with them. يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَىٰ أَهْلِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ‎(النُّورُ ، 24: 27). يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَن يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَٰكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ ‎(الأحْزَابُ ، 33: 53). O you who have believed, do not enter houses other than your own houses, until you are assured (of their welcome), and (until) you greet their inhabitants. That is better for you. So, (this command is for you that), you may be reminded (Al-Noor, 24: 27). O you who have believed, do not enter the houses of the Prophet, except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without enjoying (the stay for) a conversation (Al-A’hzab, 33: 53). There is a third meaning for the word “Al-Nas” (the people) in the Holy Quran. It refers to both humans and jinn, as the two intelligent categories of creatures, who are obligated to worship Allah, their Creator (Al-Nas, 114: 5-6). Thus, as a Good Name of Allah, “Ilah Al-Nas” (God of the People), which was mentioned once in the Holy Quran, means that Allah, praise to Him, is the only God, Who is worshipped by His intelligent creations. These are angels in the heavens, humans on the Earth (Al-Zukhruf, 43: 84), and jinn in between the heavens and the Earth (Al-Shu’ara, 26; 23-24). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ قُلْ أَعُوذُ بِرَبِّ النَّاسِ ‎﴿١﴾‏ مَلِكِ النَّاسِ ‎﴿٢﴾‏ إِلَٰهِ النَّاسِ ‎﴿٣﴾‏ مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ ‎﴿٤﴾‏ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ ‎﴿٥﴾‏ مِنَ الْجِنَّةِ وَالنَّاسِ ‎﴿٦﴾‏ (النَّاسُ ، 114: 1-6). وَهُوَ الَّذِي فِي السَّمَاءِ إِلَٰهٌ وَفِي الْأَرْضِ إِلَٰهٌ ۚ وَهُوَ الْحَكِيمُ الْعَلِيمُ (الزُّخْرُفُ ، 43: 84). قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ ‎﴿٢٣﴾‏ قَالَ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ إِن كُنتُم مُّوقِنِينَ ‎﴿٢٤﴾ (الشُّعَرَاءُ ، 26: 23-24). In the name of Allah, the Beneficent, the Merciful Say: "I seek refuge with the Lord of the people, (1) The Sovereign of the people. (2) God of the people, (3) From the evil of the retreating whisperer - (4) Who whispers (evil) into the chests of the people - (5) From among the jinn and the (human) people." (6) (Al-Nas, 114: 1-6). And it is He, Who is God in the heaven and on the Earth. And He is the Wise, the Knowing (Al-Zukhruf, 43: 84). Said Pharaoh: "And what is the Lord of the worlds?" (23) (Moussa, Moses) said: "The Lord of the heavens and the Earth, and that (which is) between them, if you should be convinced." (24) (Al-Shu’ara, 26: 23-24). Seeking refuge with the Lord of the people, their God, cancels (does away with) the evil whispers of the Shaytan (Satan). This is because Allah, praise to Him, has promised that the Shaytan has no real power over the believers, who worship their Lord, Allah, and rely on Him, as stated in verses 17: 65 and 16: 99. إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ ۚ وَكَفَىٰ بِرَبِّكَ وَكِيلًا (الإسْرَاءُ ، 17: 65). لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (النَّحْلُ ، 16: 99). Indeed, over My (believing) worshippers, there is for you (Shaytan) no authority. And sufficient is your Lord as Disposer of Affairs (Al-Isra, 17: 65). Indeed, there is for him (Shaytan) no authority over those who have believed and rely upon their Lord (Al-Na’hl, 16: 99). Seeking refuge with Allah (God) is implemented by saying: “أعُوذُ باللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ” (I seek refuge with Allah from the stoned Shaytan) and by reciting Surat Al-Nas (Chapter 114) of the Holy Quran. This is in observance to God’s command in the first verse (114: 1) and in verse 7: 200, which states: وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ (الأعْرَافُ ، 7: 200). And if an evil whispering comes to you from the Shaytan (Satan), then seek refuge with Allah. Indeed, He is Hearing and Knowing (Al-A’araf, 7: 200). Finally, part of God’s mercy on His worshippers is that He forgives them if they think about a Shaytan’s whispering, as long as they do not speak to or inform others about it, as the Messenger of Allah, pbbuh, told us. [29] Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: “Ya Ilah Innas” (O, God of the People): You are the only God, there is no other deity except You. I am asking You to have mercy on me, my family, and the Community of believers. Shield us from the bad deeds of other people. This compound Good Name of Allah should not be divided or changed, as discussed earlier in the “Methods of Research” section. Thus, nobody should be named as “Ilah” (God), or “Ilah Al-Nas” (God of the People), as this Good Name of Allah represents His uniqueness of being the only deity, Who is worthy of worship by His intelligent creations. However, a boy can be named “’Abdul Ilah” (worshipper of the God), as this Name represents a recognition of his worship to his Creator. Believers can benefit from the meanings of this Good Name of Allah, by acknowledging that He, praise to Him, is their God and Creator. As such, they are obligated to worship Him, observe His commands, and avoid His prohibitions, which leads them to happiness here, in this lower life, and to everlasting happiness in the hereafter. *** 4. Al-Ra'hman (pronounced ar-ra'hman ): The Beneficent, the Merciful to All of His Creations    الرَّحْمَـٰنُ   “Al-Ra’hman” (The Beneficent, the Merciful to All of His Creations) is an adjectival name, derived from the verb “ra’hima,” which means to have mercy on others, without any conditions. This includes providing them with unconditional benefits, being close and kind to them, and sympathizing with them, as well as giving them the help and the means they need to survive in their environments. “Al-Ra’hman” shares the same root verb with four other Good Names Allah. These are Al-Ra’heem (the Merciful), Ar’ham Al-Ra’himeen (the Most Merciful), Khayr Al-Ra’himeen (the Best of the Merciful), and Dthu Al-Ra’hma (the One with mercy).   Because the mercy of Allah, praise to Him, is reflected in providing all of His creations with His tremendous benefits, irrelevant to their beliefs or actions, the right translation, for the meaning of the Name “Al-Ra’hman,” is “the Beneficent.”   The first verse of the Holy Quran, Al-Basmala, includes the Name, “Allah,” praise to Him, and two other Good Names of His: “Al-Ra’hman” and “Al-Ra’heem,” in a clear linkage between His Greatest Name and His confirmed mercy to His creations. The renowned Islamic scholars, Al-Qurtubi and Ibn Katheer, related explanations of these two Good Names of Allah from Abu Ali Al-Farisi and Al-'Arzami, may Allah be pleased with them, who said that “Al-Ra'hman” (the Beneficent) is a reference to God's mercy to all of His creations, as expressed in providing them with what they need and enabling them to enjoy His provisions. [30] This explanation of “Al-Ra’hman” is based on verses of the Holy Quran, in which Allah, praise to Him, declared that “He wrote (decreed) on Himself mercy” (Al-An’am, 6: 12), and He is the One “Whose mercy encompasses everything” (Al-A’araf, 7: 156). The Holy Quran also provides an explanation of “Al-Ra’heem,” as the One Who is especially Merciful to believers (Al-A’hzab, 33: 43). قُل لِّمَن مَّا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ قُل لِّلَّهِ ۚ كَتَبَ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ ۚ الَّذِينَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ (الأنْعَامُ ، 6: 12). وَاكْتُبْ لَنَا فِي هَٰذِهِ الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ إِنَّا هُدْنَا إِلَيْكَ ۚ قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ ۖ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُم بِآيَاتِنَا يُؤْمِنُونَ (الأعْرَافُ ، 7: 156). هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَائِكَتُهُ لِيُخْرِجَكُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا (الأحْزَابُ ، 33: 43). Say, "To whom belongs whatever is in the heavens and earth?" Say, "To Allah." He has decreed upon Himself mercy. He will surely assemble you for the Day of Resurrection, about which there is no doubt. Those who will lose themselves [that Day] do not believe (Al-An’am, 6: 12).   And decree for us in this life which is] good and (also) in the Hereafter. Indeed, we have turned back to You. (Allah) said: "My punishment, I afflict with it whom I will, but My mercy encompasses everything." So, I will decree it )especially( for those who are righteous, and give zakat, and those who believe in Our verses (Al-A’araf, 7: 156). It is He who confers blessing upon you, and His angels (ask Him to do so), that He may bring you out from darknesses into the light. And ever is He, to the believers, Merciful (Al-A’hzab, 33: 43).   In explaining the Name “Al-Ra’hman,” Al-Tabari mentioned that Allah, “the Beneficent,” extended His mercy to humans by descending His Holy Quran to guide them to success and happiness in this life and to help them avoid His punishment in the hereafter.   Al-Ghazali mentioned that the mercy of Allah is total in nature, meaning that He has willed to provide His creations with what they need, and He did that. It is also general, in the sense that it is covering those who deserve and those who don’t. Al-Sha’rawi explained “Al-Ra’hman” as the One Who is Vast in His mercy to His creations, by providing for them in this life, whether they believe in him or not.   Ibn Katheer interpreted the first four verses of Surat Al-Ra'hman (55:1- 4), as a statement from Allah, “Al-Ra’hman,” (the Beneficent), Praise to Him in His Highness, that He descended the Holy Quran to His worshipper Mu'hammed, pbbuh, and made it easy to memorize and understand by believers. He also mentioned interpretations of other scholars, such as Al-Dha’hak and Qutada, may Allah be pleased with them, who said that Allah, praise to Him, made the Holy Quran easy to be taught to believers so that they use it in telling the truth, enjoining the good, and preaching against the wrongdoing. Al-Hassan, mAbpwh, interpreted it as enabling believers to pronounce its letters correctly, so that they can recite it in the best and most beautiful ways.   أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ الرَّحْمَـٰنُ ﴿١﴾ عَلَّمَ الْقُرْآنَ ﴿٢﴾ خَلَقَ الْإِنسَانَ ﴿٣﴾ عَلَّمَهُ الْبَيَانَ ﴿٤﴾ (ٱلرَّحۡمَـٰنِ ، 55: 1- 4). I seek refuge with Allah from the stoned Shaytan In the Name of Allah, the Beneficent, the Merciful The Beneficent, (1) has taught the Quran, (2) created the human (being), (3) taught him speech (Al-Ra'hman, 55: 1- 4).  Al-Qurtubi mentioned the interpretations of Sa'id Bin Jubair and 'Aamir Al-Sha'bi, who said the letters of the name of Allah, "Al-Ra'hman," are the opening letters of thirteen Sooras (Chapters) of the Holy Quran. These are "A, L, R" (the opening letters of Chapters 10-15), "H, M" (the opening letters of Chapters 40-46), and "N" (the opening letter of Soorat Al-Qalam, Chapter 68). Together, these letters form the word, "ALRHMN," which is Al-Ra’hman, as Arabic words may include only consonants and long vowels in the basic writing. While short vowels are added over or under of a letter (known as tashkeel) in the Holy Quran, these are not usually added in common writings, such as in books and in written media. [31]    Thus, these first four verses of Surat Al-Ra'hman (55:1- 4) tell humans of four blessings bestowed upon them by Allah, praise to Him in His Highness. The first verse tells them that Allah, the Beneficent, has mercy to all of them. The second verse tells them of His second blessing, which is descending the Holy Quran to humanity also as mercy and guidance for them to be happy in this life, as well as in the hereafter. The third verse is a reminder to them that Allah, the Beneficent, created them in the best image, fashion, and proportions. The fourth verse is a reference to the blessing of enabling humans how to speak by creating the physiological features necessary for speech, in the mouth, larynx, and the brain, and by blessing them with the suitable environment, as explained in Chapter 4, "Creation and Evolution in the Holy Quran." This Good Name of Allah, “Al-Ra’hman” (the Beneficent) was mentioned 170 times in the Holy Quran, with the definite article (Al). It came in the Basmala (In the Name of Allah, the Beneficent, the Merciful), the verse mentioned at the beginning of 113 Sooras (Chapters) of the Holy Quran. While Soorat Al-Tawba (Chapter 9) does not have a Basmala, one Soora (Chapter) has another Basmala (Al-Naml, 27: 30). Thus, this Good Name of Allah was mentioned 114 times in the  Basmalas of the Holy Quran. In addition to the Basmalas, this Good Name of Allah, “Al-Ra’hman” (the Beneficent), was mentioned five more times together with “Al-Ra'heem” (the Merciful), in verses 1: 1, 1: 3, 2: 163, 41: 2, and 59: 22, as a confirmation of the mercy of Allah to His creations.  بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (الْفَاتِحَةُ ، 1: 1).      الرَّحْمَٰنِ الرَّحِيمِ (الْفَاتِحَةُ ، 1: 3).   وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ (الْبَقَرَةُ ، 2: 163).   تَنزِيلٌ مِّنَ الرَّحْمَٰنِ الرَّحِيمِ (فُصِّلَتْ ، 41: 2).   هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ (الْحَشْرُ ، 59: 22).  In the Name of Allah, the Beneficent, the Merciful (Al-Fati'ha, 1: 1). The Beneficent, the Merciful (Al-Fati'ha, 1: 1). And your god is one God. There is no deity [worthy of worship] except Him, the Beneficent, the Merciful (Al-Baqara, 2: 163). (This Holy Quran is) a revelation from the Beneficent, the Merciful (Fussilat, 41: 2). He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Beneficent, the Merciful (Al-'Hashr, 59: 22). This Good Name of Allah, “Al-Ra’hman” (the Beneficent), came 47 times in the Holy Quran, with mentioning the greatness of Allah, Who created the heavens and the Earth (Al-Furqan, 25: 59), with His promise of Paradise to believers (Maryam19: 61), with mentioning how the Spirit (Jibril) and the angels will be standing in a row, in front of Him, on the Day of Judgment (Al-Naba, 78: 38), with mentioning that those who believe and do good deeds will have love and affection in the hearts of believers (Maryam, 19: 96), and with mentioning those who disbelieve in Him, despite His Message of guidance to them (Al-Ra’d, 13: 30). It also came 9 times as “Li Al-Ra’hman,” six of which were mentioned in Soorat Maryam (Chapter 19) and two of them in Soorat Al-Zukhruf (Chapter 43) of the Holy Quran. [32] الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ الرَّحْمَٰنُ فَاسْأَلْ بِهِ خَبِيرًا (الْفُرْقَانُ ، 25: 59).   جَنَّاتِ عَدْنٍ الَّتِي وَعَدَ الرَّحْمَٰنُ عِبَادَهُ بِالْغَيْبِ ۚ إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا (مَرْيمَ ، 19: 61).   يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا (النَّبَأُ ، 78: 38).   إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَٰنُ وُدًّا (مَرْيَمُ ، 19: 96).   كَذَٰلِكَ أَرْسَلْنَاكَ فِي أُمَّةٍ قَدْ خَلَتْ مِن قَبْلِهَا أُمَمٌ لِّتَتْلُوَ عَلَيْهِمُ الَّذِي أَوْحَيْنَا إِلَيْكَ وَهُمْ يَكْفُرُونَ بِالرَّحْمَٰنِ ۚ قُلْ هُوَ رَبِّي لَا إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ (الرَّعْدُ ، 13: 30).   He who created the heavens and the Earth and what is between them in six days and then established Himself above the Throne, the Beneficent, so ask about Him one well informed (Al-Furqan, 25: 59). (Therein are) gardens of perpetual residence which the Beneficent has promised His worshippers in the unknown. Indeed, His promise has ever been coming (Maryam, 19: 61). The Day that the Spirit (Jibril) and the angels will stand in a row, they will not speak, except for one whom the Beneficent permits, and he will say what is correct (Al-Naba, 78: 38). Indeed, those who have believed and done good deeds, the Beneficent will appoint for them affection (Maryam, 19: 96). Thus, We have sent you to a community before which (other) communities have passed on. So, you might recite to them that which We revealed to you, while they disbelieve in the Beneficent. Say: "He is my Lord; there is no deity except Him. Upon Him I rely, and to Him is (my) return" (Al-Ra’d, 13: 30). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: “Ya Ra’hman” (O, Beneficent), to all of Your creations: I am asking You to have mercy on me, my family, and the Community of believers. Shield us from any harm and provide us with Your sympathy, kindness, livelihood, and care. Nobody should be named as “Al-Ra’hman” or “Ra’hman,” with the definite article (Al), or without it, as this Good Name of Allah represents His uniqueness of being Beneficent to all of His creations, irrelevant to who they are. However, a boy can be named “’Abdul Ra’hman” (worshipper of the Beneficent), as this Name represents a recognition of his worship to his Creator. Believers can benefit from the meanings of this Good Name of Allah, by being thankful and grateful to “the Beneficent,” for His countless favors, which He provides for all of His creations. They should also give assistance, advice, and guidance to whoever is in need, including those who are playful and disobedient, to help them return to “Al-Ra’hman,” so He may extend His mercy to them.   *** 5. Al-Ra'heem (pronounced as ar-ra'heem): The Merciful     الرَّحِيمُ   "Al-Ra'heem" (The Merciful) is an adjectival name, derived from the verb “ra’hima,” which means to have mercy on others, without any conditions. This includes providing them with unconditional benefits, being close and kind to them, and sympathizing with them, as well as giving them the help and the means they need to survive in their environments.   Thus, as a Good Name of Allah, the Name “Al-Ra'heem" shares the general meaning of the word “mercy” with the Name “Al-Ra’hman.” This means that, Allah, praise to Him, is the One Who is Merciful to all of His creations, whether they believe in Him or not. This is because He wrote (decreed) on Himself to be Merciful (Al-An’am, 6: 12), and He is the One Whose mercy encompasses everything (Al-A’araf, 7: 156).   However, the meaning of the Name “Al-Ra’heem” is different from the meaning of the Name “Al-Ra’hman” in that it adds more mercy for believers, in this life and in the hereafter, as a reward for their belief in Allah and for worshipping Him. This additional mercy for believers is represented by God’s promise to be Forgiving, Acceptant of Repentance, Kind, Good, and Loving to them, and Mighty in their support.   This meaning of “Al-Ra’heem” was agreed upon by the three renowned Islamic scholars, Al-Tabari, Al-Qurtubi, and Ibn Katheer, and was summarized by Al-Sha'rawi, who said that "Al-Ra'heem" is the giver of rewards which are many times more than the good deeds.   Realizing that Allah, praise to Him, is “Al-Ra’heem” (The Merciful), Muslims constantly ask Him for His Mercy on themselves, and on their loved ones, whether they live with them, or they are deceased. Thus doing, they are encouraged by the Holy Quran statement about that attribute, which is mentioned in verse 33: 43. هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَائِكَتُهُ لِيُخْرِجَكُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا (الأحْزَابُ ، 33: 43). It is He who prays (confers blessing) upon you, and His Angels pray (to Him for you), that He may bring you out from (various degrees of) darkness into the light. And He is, to the believers, Merciful (Al-A’hzab, 33: 43). This Good Name of Allah was mentioned 227 times in the Holy Quran, with the definite article and without it, including Al-Basmala at the beginning of each Soora (Chapter). Without the Basmalas, “Al-Ra’heem” was mentioned 114 times in the Book of Allah (as Surat Al-Tawba has no Basmala). The Name of “Al-Ra’heem” (The Merciful) is mentioned alone three times only, in verses 4: 29, 17: 66, and 33: 43. Otherwise, it is mentioned together with another Good Name of Allah in each verse, which helps us understand His mercy to the believers. Thus, the Name of “Al-Ra’heem” (The Merciful) was mentioned together with “Al-Ra’hman” (The Beneficent) in each Basmala, which precedes every Soora (Chapter) of the Holy Quran, as a confirmation of God’s mercy for His creations. This is conveying to them that the Holy Quran, which was descended on the Final Messenger, Mu'hammed, pbbuh, is God’s Message and Mercy to the Worlds, as stated in verses 21: 107 and 2: 163. وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ (الأنْبِيَاءُ، 21: 107). وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ ‎(البَقَرَةُ ، 2: 163). And We have not sent you, (O Muhammad), except as a mercy to the worlds (Al-Anbiya, 21: 107). And your god is one God. There is no other god except Him, the Beneficent, the Merciful (Al-Baqara, 2: 163). The Name of “Al-Ra’heem” (The Merciful) was also mentioned together with “Al-Ghafoor” (The Forgiving), in verse 15: 49, to convey the meaning of forgiving sins of believers, as an expression of mercy to them. Moreover, it came together with “Al-Tawwab” (The Acceptant of Repentance), in verse 2: 160. It was mentioned with “Al-Ra-oof” (The Kind) in verse 57: 9, with “Al-‘Aziz” (The Exalted in Might) in verse30: 5, with “Al-Barr” (The Source of Goodness) in verse 52: 28, and with “Al-Wadood” (The Affectionate, The Loving) in verse 11: 90, as follows: نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ ‎(الْحِجْرُ ، 15: 49). إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا التَّوَّابُ الرَّحِيمُ (الْبَقَرَةُ ، 2: 160). هُوَ الَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِّيُخْرِجَكُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ (الْحَدِيدُ ، 57: 9). يَوْمَ لَا يُغْنِي مَوْلًى عَن مَّوْلًى شَيْئًا وَلَا هُمْ يُنصَرُونَ ‎﴿٤١﴾‏ إِلَّا مَن رَّحِمَ اللَّهُ ۚ إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ ‎﴿٤٢﴾‏ (الدُّخَانُ ، 44: 42). إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ ۖ إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ (الطُّورُ ، 52: 28). وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ ۚ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ (هُودُ ، 11: 90). (O Mu'hammed), inform My worshippers that I am the Forgiving, the Merciful (Al-‘Hijr, 15: 49). Except for those who repent, and correct themselves, and make evident (what they concealed). Those, I will accept their repentance, and I am the Acceptant of Repentance, the Merciful (Al-Baqara, 2: 160). It is He, who sends down upon His worshipper (Muhammad) verses of clear evidence, that He may bring you out from (the degrees of) darkness into the light. And indeed, Allah is to you Kind, Merciful (Al-‘Hadeed, 57: 9). Except those [believers] on whom Allah has mercy. Indeed, He is the Exalted in Might, the Merciful (Al-Dukhan, 44: 42). Indeed, we used to supplicate to Him before. Indeed, it is He who is the Source of Goodness and Kindness, the Merciful" (Al-Toor, 52: 28). And ask forgiveness of your Lord and then repent to Him. Indeed, my Lord is Merciful, Affectionate (Loving) (Hood, 11: 90). Applying knowledge about this Good Name of Allah is by calling upon Allah, with this Name, addressing him: “Ya Ra’heem” (O You, the Merciful), asking Him to extend His mercy, love, kindness, care, and provision to the caller, and others close to him/her.   Nobody should be named as “Al-Ra’heem” or “Ra’heem,” with the definite article (Al) or without it, as this Good Name of Allah represents His uniqueness of being the Beneficent to all of His creations, and the Merciful to believers. However, a boy can be named as “Abdul-Ra’heem” (Worshipper of the Merciful), as a recognition of his worship to his Creator. Believers can benefit from the meanings of this Good Name of Allah, by being thankful and grateful to Him, “the Merciful,” for His countless favors, which He provides for all of His creations, and for His additional mercy to them. In addition, believers should provide advice and guidance to those who are playful and disobedient, to help them return to the “Ra’heem,” so He would extend His mercy to them. They should also treat the creations of Allah, whether humans or animals, with mercy, kindness, care, and help, as much as they can, particularly those who are weak, helpless, and in need.  *** 6. Ar'hamu Al-Ra'himeen (pronounced as ar'hamur ra'himeen): The Most Merciful Among the Merciful     أَرْحَمُ الرَّاحِمِينَ “Ar’hamu Al-Ra’himeen” (the Most Merciful) is an adjectival compound name, composed of two words. The first is “Ar’ham,” which means more Merciful than anybody else, or the Most Merciful. It is a comparative adjective, derived from the verb “ra’hima,” which was explained before, in the two Names of “Al-Ra’hman” and “Al-Ra’heem. The second word, “Al-Ra’himeen,” means the merciful, in the plural form. It is also derived from the same root verb, “ra’hima,” explained above. As a Good Name of Allah, “Ar’hamu Al-Ra’himeen” means that Allah, praise to Him, is more Merciful to His creations generally, and to His believing worshippers in particular, than anyone of them. Thus, He is the Most Merciful. This Name was mentioned four times in the Holy Quran. This was in the context of a supplication by Moussa (Moses), peace be upon him (pbuh), to Allah, to admit him and his brother into His Mercy, and to forgive them. This happened when Moussa returned to find his people worshipping the calf. He was afraid of God’s anger and punishment. Therefore, he supplicated to Him, using His Good Name of “Ar’hamu Al-Ra’himeen” (the Most Merciful Among the Merciful), to maximize the chances of Allah accepting His call (Al-A’araf, 7: 151).   In addition, Ya’coob (Jacob), pbuh, invoked this Good Name of Allah, also to get the maximum mercy and protection for his son, Binyameen. He was distrustful of his sons, who did not protect their brother, Yoosuf (Joseph) before (Yoosuf, 12: 64).   It was also mentioned by Yoosuf (Joseph), pbuh, in his supplication to Allah, to forgive his brothers, for that which they did to him, as He is “the Most Merciful” (Yoosuf, 12: 64). Likewise, Ayoob (Job), pbuh, mentioned it when he supplicated to the “the Most Merciful,” to heal him of his disease (Al-Anbiya, 21: 83).   قَالَ رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ ۖ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ (الأعْرَافُ ، 7: 151).   قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلَّا كَمَا أَمِنتُكُمْ عَلَىٰ أَخِيهِ مِن قَبْلُ ۖ فَاللَّهُ خَيْرٌ حَافِظًا ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ (يُوسُفُ ، 12: 64).   قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ ۖ يَغْفِرُ اللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ (يُوسُفُ ، 12: 92).   وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ (الأنْبِيَاءُ ، 21: 83).   (Moussa, Moses) said, "My Lord, forgive me and my brother and admit us into Your mercy, for You are the Most Merciful" (Al-A’araf, 7: 151). He said, "Should I entrust you with him except [under coercion] as I entrusted you with his brother before? But Allah is the best guardian, and He is the Most Merciful" (Yousuf, 12: 64).   He said, "No blame will there be upon you today. Allah will forgive you; and He is the Most Merciful" (Yoosuf, 12: 92).   And [mention] Job, when he called to his Lord, "Indeed, adversity has touched me, and you are the Most Merciful" (Al-Anbiya, 21: 83).   Applying knowledge about this Good Name of Allah is by calling upon Him, with it: "Ya Ar'hamu Ar-Ra'himeen (O, the Most Merciful), asking Him to extend His mercy on the caller, and his/her loved ones. Nobody should be named with this Good Name of Allah, as He alone is “the Most Merciful” among those of His creations who have this trait. Further, this compound Good Name of Allah should not be divided, as discussed before. Thus, Allah, praise to Him, should not be referred to as “Ar’ham,” or “Al-Ra’himeen,” separately. Instead, He should be referred to as “Ar'ham Al-Ra'himeen” (the Most Merciful). However, a boy can be named as “Abdul- Ra’heem” (Worshipper of the Merciful), as a recognition of his worship to his Creator.   Believers can benefit from the meanings of this Good Name of Allah, by being merciful towards God’s creations: humans and animals alike. This means giving them good treatment, dealing with them with care and compassion, as well as providing them with advice and guidance, and helping them as much as they can. Most importantly, believers should always return to Allah, asking for His mercy. They should never despair of it, as He told them in His Holy Book: قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ ‎(الزُّمَرُ ، 39: 53). Say: "O My worshippers, who have transgressed against themselves (by sinning), do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful" (Al-Zumar, 39: 53). *** 7. Khayr Al-Ra'himeen (pronounced as khayrur ra'himeen): The Best of the Merciful     خَيْرُ الرَّاحِمِينَ   “Khayr Al-Ra'himeen” (The Best of the Merciful) is an adjectival compound name, composed of two words. The first is “Khayr,” which is a comparative adjective, meaning better and more beneficial than others. It is derived from the verb “khaara,” which means to prefer, choose, and select. The second word is “Al-Ra’himeen,” which is an adjectival name, derived from the verb “ra’hima,” meaning to have mercy on others, without any conditions. This includes providing them with unconditional benefits, being close and kind to them, and sympathizing with them, as well as giving them the help and the means they need to survive in their various environments.   This Name shares its root verb and meaning, as preferred and Better, with nine other compound Good Names of Allah. These are Khayr Al-Ghafireen, Khayr Al-Raziqeen, Khayr Al-Fati’heen, Khayr Al-‘Hakimeen, Khayr Al-Nasireen, Khayr Al-Makireen, Khayr Al-Fasileen, Khayr Al-Waritheen, and Khayr Al-Munzileen. As a Good Name of Allah, “Khayr Al-Ra'himeen” means that He, praise to Him, is better and more beneficial in His mercy to His creations than anyone else. This is because His mercy is an inherent characteristic of Him, which He descends on His creations, irrelevant to their beliefs or deeds. Further, His mercy is continuous and more comprehensive than the mercy He placed in His creations, as expressed in His closeness, compassion, kindness, and provision to them, in their environments.    This compound Good Name of Allah was mentioned twice in the Holy Quran, in the same context, where our Lord, Allah, praise to Him, told us about what would happen to two categories of people, on the Last Day (Al-Muminoon, 23: 101-111).   The first category is composed of believers, who worship Him during their lower life, and who call upon Him for His forgiveness and His mercy, addressing him as “Khayr Al-Ra'himeen (The Best of the Merciful). These are the ones whose scales are heavy with good deeds, who will win an everlasting life in His Paradise (Al-Muminoon, 23: 102).   The second category is composed of disbelievers, who ridicule patient believers, and laugh at them, for no other reasons than worshipping their Lord, Allah, praise to Him, and for calling upon Him, to forgive them and have mercy on them, using His Good Name, “Khayr Al-Ra'himeen (The Best of the Merciful). Those disbelievers will be the losers, whose scales are light, and as such will “have lost their souls, (being) in Hell, abiding eternally” (Al-Muminoon, 23: 103). Then, Allah, praise to Him, concludes Surat Al-Muminoon (Chapter 23 of the Holy Quran) with a confirmation that believers need to call upon Him for forgiveness and mercy, with His Good Name of “Khayr Al-Ra'himeen (The Best Among the Merciful) (Al-Muminoon, 23: 118).   إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَّاحِمِينَ (الْمُؤْمِنُونَ ، 23: 109). وَقُل رَّبِّ اغْفِرْ وَارْحَمْ وَأَنتَ خَيْرُ الرَّاحِمِينَ (الْمُؤْمِنُونَ ، 23: 118). Indeed, there was a party of My worshippers, who used to say: “Our Lord, we have believed. So, forgive us and have mercy upon us, and You are the Best of the Merciful” (Al-Muminoon, 23: 109). And (O Mu'hammed), say: “My Lord, forgive (us) and have mercy (upon us), and You are the Best of the Merciful" (Al-Muminoon, 23: 118). In addition, Allah, praise to Hi, was referred to as Better than anybody and anything five times in the Holy Quran. This reference came in the context of the story of the Egyptian magicians, who announced that they had believed in their Lord, Allah. They described Him as Better and More Lasting for them, as He promised believers to forgive their sins and to live an everlasting life in His Paradise. Thus, He is Better and more beneficial to them than Pharaoh, who promised them the things he could have in this limited lower life (Ta-Ha, 20: 73). It also came in the context of mentioning the story of the man who owned two gardens, but who was ungrateful to Allah, for the favors He bestowed on him. He doubted the return to Allah in the hereafter and looked down at his friend who had less wealth and less children than him. So, Allah, praise to Him, punished him by destroying his two gardens. At the same time, He comforted the other man, the believer, promising him that He is Better for him, by giving him a better reward and a better outcome, in the hereafter (Al-Kahf, 18: 32-44).   إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ۗ وَاللَّهُ خَيْرٌ وَأَبْقَىٰ (طه ، 20: 73).   هُنَالِكَ الْوَلَايَةُ لِلَّهِ الْحَقِّ ۚ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا (الكهف ، 18: 44).   Indeed, we have believed in our Lord that He may forgive for us our sins, and what you compelled us (to do) of magic. And Allah is Better and More Lasting (Ta-Ha, 20: 73).   There the authority is [completely] for Allah, the Truth. He is Better in reward and Better in outcome (Al-Kahf, 18: 32-44).   In addition, this Name came in the context of what Ya’coob (Jacob), pbuh, said to his children, when they asked him to allow them to take their brother with them to Egypt. He replied that he would not trust them to guard (protect) him. However, he trusts Allah, Who is a Better Guardian (Yoosuf, 12: 64). Finally, it came with mentioning that Allah, praise to Him, is Better and more beneficial to His creations than whoever and whatever is falsely claimed as associated with Him (Al-Naml, 27: 59).   قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلَّا كَمَا أَمِنتُكُمْ عَلَىٰ أَخِيهِ مِن قَبْلُ ۖ فَاللَّهُ خَيْرٌ حَافِظًا ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ (يُوسُفُ ، 12: 64).   قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَىٰ عِبَادِهِ الَّذِينَ اصْطَفَىٰ ۗ آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ (النَّمْلُ ، 27: 59).   He (Ya’coob, Jacob) said, "Should I entrust you with him except (under pressure from you), as I entrusted you with his brother before? But Allah is a Better Guardian, and He is the Most Merciful" (Yoosuf, 12: 64).   Say, (O Mu’hammed): "Praise be to Allah, and peace upon His worshippers whom He has chosen. Is Allah Better, or that which they associate with Him?" (Al-Naml, 27: 59).   Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: "Allahumma Anta Khayru Ar-Ra'himeen” (O Allah, You are the Best of the Merciful). Your are Better in reward and Better in outcome. I am asking You to protect me from wrongdoers, to write me the best reward for my deeds which I do in obedience to You, and to make Paradise my destination, together with my family, and the believers of all times. Nobody should be named with this Good Name of Allah, as He alone is the Best of the Merciful. He is better and more beneficial in His mercy than anyone else. Further, this compound Good Name of Allah should not be divided, as discussed before. Thus, Allah, praise to Him, should not be referred to as “Khayr,” or “Al-Ra’himeen,” separately. Instead, He should be referred to as “Khayr Al-Ra'himeen” (the Best of the Merciful). However, a boy can be named as “Abdul- Ra’heem” (Worshipper of the Merciful), as a recognition of his worship to his Creator.   Believers can benefit from the meanings of this Good Name of Allah, by being confident that He, praise to Him, is the Best of the Merciful. So, they should call upon Him for mercy on them and on those they love, without hesitation, at all times. Believers should also be merciful towards God’s creations. This means giving them good treatment, dealing with them with care and compassion, as well as providing them with advice and guidance, and helping them as much as they can.   *** 8. Dthu Al-Ra'hma (pronounced as dthul ra'hma): The Possessor (Owner, Source) of Mercy     ذُو الرَّحْمَةِ "Dthu Al-Ra'hma" means the Possessor of Mercy, the One Who is the Owner and the Source of Mercy, for all of His creations. It is an adjectival compound name, composed of two words. The first is “Dthu,” which means a possessor or an owner of something. It is part of a category of speech, called “the five nouns.” As such, it takes three forms, according to the Arabic grammatical rules. These are “dthu,” “dthi,” and “dtha.”  There are ten Good Names of Allah, included in this list, which start with either “dthu,” or “dthi.” [33] The second word in this compound Good Name of Allah is “Al-Ra’hma” (Mercy). It is derived from the verb “ra’hima,” which means to have mercy on others, without any conditions. This includes providing them with unconditional benefits, being close and kind to them, and sympathizing with them, as well as giving them the help and the means they need to survive in their various environments. As a Good Name of Allah, "Dthu Al-Ra'hma" means that He, praise to Him, is the Possessor, the Owner, and the Source of Mercy, for all of His creations. His mercy is so vast and so comprehensive that, if He wills it, it can cover all of His creations. It is observed in His closeness, compassion, kindness, and provision to them, in their various environments.  This Good Name of Allah was mentioned in the Holy Quran twice, with definite article (Al), and once without it. This happened in the context of mentioning that Allah, praise to Him, is in no need of His creations to believe and worship Him. However, because He is the Possessor (Owner, Source) of Mercy, He has not caused the disobedient and wrongdoing humans to disappear from the face of the Earth, while He is capable of doing that and of replacing them with others (Al-An’am, 6: 133). This Good Name of Allah also came in the context of mentioning that due to God’s forgiveness and mercy, He has not hastened punishment for the obstinate, who refuse the signs of their Lord, in this life. Rather, He has willed to delay their punishment till the Day of Reckoning, giving them the opportunity to believe in Him and to ask for His forgiveness, during this life (Al-Kahf, 18: 58). In addition, this Name, "Dthu Al-Ra'hma," came in the context of God’s comfort (consolation) to His Messenger, pbbuh, when his people disbelieved him. He told him that he should not let himself perish in regret for their disbelief (Fatir, 35: 8), as his job is to tell the Message (Al-Na’hl, 16: 82), not to force people to believe (Younus, 10: 99). [34] Thus, in response to their disbelief, Allah, praise to Him, told His Messenger to say to the disbelievers that the mercy of Allah is vast, waiting for them if they believe and ask for it. However, if they insist on their disbelief, they will be inevitably punished, in the hereafter " (Al-An’am, 6: 147). وَرَبُّكَ الْغَنِيُّ ذُو الرَّحْمَةِ ۚ إِن يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَاءُ كَمَا أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ آخَرِينَ (الأنْعَامُ ، 6: 133). وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ ۖ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ ۚ بَل لَّهُم مَّوْعِدٌ لَّن يَجِدُوا مِن دُونِهِ مَوْئِلًا (الْكَهْفُ ، 18: 58). فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ وَلَا يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ (الأنْعَامُ ، 6: 147). And your Lord is the Free of need, the Possessor of Mercy. If He wills, he can do away with you and give succession after you to whomever He wills, just as He produced you from the descendants of another people (Al-An’am, 6: 133). And your Lord is the Forgiving, the Possessor of Mercy. If He were to impose blame upon them for what they earned, He would have hastened for them the punishment. Rather, for them is an appointment from which they will never find an escape (Al-Kahf, 18: 58). So, if they disbelieve you, (O Muhammad), say, "Your Lord is a Possessor of Vast Mercy; but His punishment cannot be repelled from the people who are criminals" (Al-An’am, 6: 147). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: "Ya Allah Anta Dthu Al-Ra’hma” (O, Allah, You are the Possessor, Owner, and Source of Mercy), I am asking You to extend Your mercy on me, and on the ones dear to me, the living among them and the dead. Nobody should be named with this Good Name of Allah, as only He is the Possessor, Owner, and Source of Mercy. However, a boy can be named as “Abdul-Ra’heem” (Worshipper of the Merciful), in recognition of his worship to his Creator. Further, this compound Good Name of Allah should not be divided, as discussed before. Thus, Allah, praise to Him, should not be referred to as “Dthu,” or “Al-Ra’hma,” separately. Instead, He should be referred to as “Dthu Al-Ra’hma,” as one whole Name. Believers can benefit from the meanings of this Good Name of Allah, by being confident that He, praise to Him, is the Possessor, Owner, and Source of the vast mercy, which is enough to be showered on all of His creations, if He wills. So, they should call upon Him for mercy on them and on those they love, without hesitation, at all times. Believers should also be merciful towards God’s creations. This means giving them good treatment, dealing with them with care and compassion, as well as providing them with advice and guidance, and helping them as much as they can. *** 9. Al-Malik: The King, The Sovereign     الْمَلِكُ "Al-Malik" (The King, The Sovereign) is an adjectival name, derived from the verb “malaka,” which means to capture something, own it, be in control of it, be capable of subduing it, and can deal with it in anyway. It also means to conquer, prevail, and rule over. This Name shares derivation from the same root verb with three other Good Names of Allah, following it. These are Al-Maleek (the Greet King, the Great Sovereign), Malik Yawm Al-Deen (the Owner of the Day of Accountability), and Malik Al-Mulk (the Owner of the Dominion). As a Good Name of Allah, "Al-Malik" means the King (the Sovereign), Who is the absolute ruler over His Kingdom (Al-Mulk, 67: 1), which includes the Throne, the Chair, the Heavens, the Earth, what is in between them, and the creations living within them. He is the King of this life and the King of the Hereafter. When His creations stand subdued in front of Him, for reckoning, He asks them a rhetorical question: “To whom belongs the Dominion (the Sovereignty), this Day?” However, nobody dares to answer Him. So, He gives the answer, saying: “To Allah, the One, the Subduer” (Ghafir, 40: 16). In one of his ‘Hadiths, the Messenger of Allah, pbbuh, said that it belongs to the Mighty, the King (the Sovereign). [35] تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (الْمُلْكُ ، 67: 1). يَوْمَ هُم بَارِزُونَ ۖ لَا يَخْفَىٰ عَلَى اللَّهِ مِنْهُمْ شَيْءٌ ۚ لِّمَنِ الْمُلْكُ الْيَوْمَ ۖ لِلَّهِ الْوَاحِدِ الْقَهَّارِ ‎(غَافِرُ ، 40: 16). Blessed is He in Whose Hand is the Dominion (sovereignty of the Universe), and Who is Capable of (doing) everything (Al-Mulk, 67: 1). The Day they come forth nothing concerning them will be concealed from Allah. To whom belongs the Dominion (the Sovereignty) this Day? To Allah, the One, the Subduer (Ghafir, 40: 16). This Good Name of Allah (The King, The Sovereign) was mentioned four times in the Holy Quran, together with another Good Name of His, “Al-‘Haq” (the Truth, the Right), to mean that He is truly the King (the Sovereign) of the heavens, the Earth, and whoever lives therein. He rules over His creations with justice (Ta-Ha, 20: 114). He is also the True King, the Lord of the Throne (Al-Muminoon, 23: 59), and the angels who are constantly exalting Him, around it.   This Good Name of Allah was also mentioned in the Holy Quran, together with other Good Names of His, which add more meanings to it. These are the Holy, the Peace, the Bestower of Faith, the Dominant, the Exalted in Might, the Compeller, and the Superior (Al-‘Hashr, 59: 23). It further came together with the Names: the Holy, the Exalted in Might, and the Wise (Al-Jumu’a, 62: 1), as follows: فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۗ وَلَا تَعْجَلْ بِالْقُرْآنِ مِن قَبْلِ أَن يُقْضَىٰ إِلَيْكَ وَحْيُهُ ۖ وَقُل رَّبِّ زِدْنِي عِلْمًا (طَهَ ، 20: 114). فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۖ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ (الْمُؤْمِنُونَ ، 23: 59). هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (الْحَشْرُ ، 59: 23). يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ (الْجُمُعَةُ ، 62: 1). So high (above all) is Allah, the King (Sovereign), the Truth. And (O Muhammad), do not hasten with (the recitation of the Quran before its revelation is completed to you, and say, "My Lord, increase me in knowledge" (Ta-Ha, 20: 114). So exalted is Allah, the King (Sovereign), the Truth. There is no deity except Him, Lord of the Throne, the Noble (Al-Muminoon, 23: 59). He is Allah, other than whom there is no deity, the King (Sovereign), the Holy, the Peace, the Bestower of Faith, the Dominant, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23). Whatever is in the heavens and whatever is on the earth is exalting Allah, the King (Sovereign), the Holy, the Exalted in Might, the Wise (Al-Jumu’a, 62: 1). In addition, this Good Name of Allah “Al-Malik” (The King, the Sovereign) was mentioned as the first Name of Allah in verse 23 of Surat Al-‘Hashr (Chapter 59), which is the Sura that includes 19 of the Good Names of Allah in its three last verses, as follows: هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ ‎﴿٢٢﴾‏ هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ ‎﴿٢٣﴾‏ هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ ‎﴿٢٤﴾‏ (الْحَشْرُ ، 59: 22-24). He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Beneficent, the Merciful. (22) He is Allah, other than whom there is no deity, the King (Sovereign), the Holy, the Peace, the Believer, the Dominant, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him. (23) He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names. Whatever is in the heavens and the Earth is exalting Him. And He is the Exalted in Might, the Wise. (24) (Al-‘Hashr, 59: 22-24). Al-Ghazali, may Allah have mercy on his soul, succinctly summarized an application of the meaning of this Good Name of Allah to people. He said that worshippers of Allah can achieve sovereignty in this sense if they do not allow anything else to control their behaviors, other than Allah. They should not allow their lust, anger, or any desires to possess them. In addition, they should be in control of the various organs of their body, particularly their tongues (to speak rightly), eyes (to see what’s allowed), and hands (to use them in doing good deeds). Only then, they may possess the rank of sovereignty in their lower life, which gets them closer to Allah, praise to Him, in the hereafter. Applying knowledge about this Good Name of Allah is by calling upon Him, saying: "Ya Malik Al-Milook, wa Sa’hib Al-Malakoot" (O, King of kings and Sovereign over the Dominion), and asking Him to extend His protection to the caller and others related to him/her.   Nobody should be named as “Al-Malik” (the Sovereign), or “Malik” (Sovereign), neither with the definite article (Al), nor without it, as this is a name and a trait of Allah, Who is the true and only King (Sovereign) of His Dominion. However, a boy can be named as “Abdul-Malik” (Worshipper of Allah, the King of this life and the hereafter), as a recognition of worship to his creator.   Living up to the meanings of this Good Name of Allah means treating subjects or subordinates with kindness and care, as well as ruling over people and between them according to the commands of Allah, praise to Him. It also means controlling the self and its desires, to be sought only within the realm of God’s commands and His straight path. *** 10. Al-Maleek: The Great King, the The Great Sovereign      الْمَلِيكُ "Al-Maleek" (the Great King, the Great Sovereign) is an adjectival name, derived from the root verb “malaka,” which means to capture something, own it, be in control of it, be capable of subduing it, and can deal with it in anyway. It also means to conquer, prevail, and rule over. It is also an amplified form of the adjectival name “Malik,” with which it shares the same root verb. So, this Good Name of Allah means that He, praise to Him, is the King, the Sovereign, Who owns His Dominion, and has sovereignty over it. This Name also means that He rules over all of His creations, and that He is capable of doing anything He wills. This Good Name of Allah was mentioned once in the Holy Quran, without the definite article (Al). It came in the context of mentioning that the righteous will be rewarded in the hereafter, by living in the gardens of Paradise, with rivers flowing therein, which is their true destination, near the Great King (the Great Sovereign), Who is Perfect in His Ability to provide them with such a reward (Al-Qamar, 54: 54-55). إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ ‎﴿٥٤﴾‏ فِي مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍ ‎﴿٥٥﴾‏ (الْقَمَرُ ، 54: 54-55). Indeed, the righteous will be (living) in gardens and (beside) rivers, (54) In a seat of truth, near a Great King (a Great Sovereign), Perfect in Ability. (55) (Al-Qamar, 54: 54-55). Applying knowledge about this Good Name of Allah is by calling upon Him, saying: "Ya Maleek Al-Mulk" (O, Great King and Great Sovereign over Your Dominion): I am asking You to extend Your protection to me, my family, my relatives, and the believers everywhere.   Nobody should be named as “Al-Maleek” (the Great Sovereign), or “Maleek” (Sovereign), neither with the definite article (Al), nor without it, as this is a name and a trait of Allah, Who is the true and only King (Sovereign) of His Dominion. However, a boy can be named as “Abdul-Maleek” (Worshipper of Allah, the Great Sovereign of this life and the hereafter), as a recognition of worship to his creator.   Living up to the meanings of this Good Name of Allah means treating subjects or subordinates with kindness and care, as well as ruling over people and between them according to the commands of Allah, praise to Him. It also means controlling the self and its desires, to be sought only within the realm of God’s commands and His straight path. *** 11. Maalik Yawm Al-Deen" (pronounced as maaliku yawmud deen): The Owner of the Day of Accountability     مَالِكُ يَوْمِ الدِّينِ “Maalik Yawm Al-Deen" (Owner of the Day of Accountability) is an adjectival name, composed of three words. The first is “Maalik,” which is an adjectival name, derived from the verb “malaka.” As mentioned in the Name “Al-Malik,” above, it means to capture something, own it, be in control of it, be capable of subduing it, and can deal with it in anyway. It also means to conquer, prevail, and rule over.   The two other words, “Yawm Al-Deen,” mean the Day of Accountability, which is the Day of Reckoning, in the hereafter, on which Allah, the Owner of that Day, judges among His creations, concerning what they owe to each other. This Good Name of Allah was mentioned once in the Holy Quran. It came in the fourth verse of Surat Al-Fati’ha (Chapter 1), which opens the Book of Allah, with telling His creations about Who He is, through a sequence of five Good Names of His. These are Allah (The God), Al-Ra’hman (the Beneficent), Al-Ra’heem (the Merciful), and Rab Al-‘Aalameen (the Lord of the Worlds), and “Maalik Yawm Al-Deen" (Owner of the Day of Accountability). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ‎﴿١﴾‏ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ‎﴿٢﴾‏ الرَّحْمَٰنِ الرَّحِيمِ ‎﴿٣﴾‏ مَالِكِ يَوْمِ الدِّينِ ‎﴿٤﴾‏ (الْفَاتِحَةُ ، 1: 4). In the name of Allah, the Beneficent, the Merciful. (1) Praise is (due) to Allah, Lord of the Worlds, (2) The Beneficent, the Merciful, (3) Owner (Sovereign) of the Day of Accountability. (4) (Al-Fati’ha, 1: 1-4). As a Good Name of Allah, “Maalik Yawm Al-Deen" means that He alone is the Owner of His vast dominium on the Day of Accountability. His creations may possess different forms of ownership during their lower life, including property, wealth, influence, and power. However, they come on the Day of Accountability helpless, powerless, and without any form of ownership they used to have, except their deeds. If their deeds are good, then they will be rewarded an everlasting life in Paradise, as the Owner of the Day of Accountability has promised them. But, if they disbelieve in Allah and His signs during their lower life, then they will face a humiliating punishment in the Hell Fire (Al-Haj, 22: 56). الْمُلْكُ يَوْمَئِذٍ لِّلَّهِ يَحْكُمُ بَيْنَهُمْ ۚ فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي جَنَّاتِ النَّعِيمِ ‎﴿٥٦﴾‏ وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا فَأُولَٰئِكَ لَهُمْ عَذَابٌ مُّهِينٌ ‎﴿٥٧﴾‏ (الْحَجُّ ، 22: 56-57). Ownership (Sovereignty) on that Day is for Allah; He will judge between them. So, those who have believed and done good deeds, will be in the gardens of luxury (in Paradise). (56) And for those who have disbelieved and denied Our signs, there will be a humiliating punishment. (57) (Al-Haj, 22: 56). “Yawm Al-Deen" is also the Day of Judgment among humans (Al-Zumar, 39: 75), among jinn (Hood, 11: 119), and among angels (Al-Zumar, 39: 75), about that which they dispute with each other, during the lower life.  On that day, the Spirit (Jibril, Gabriel) and the angels will stand in rows before their Lord, Who will judge among them rightly. They will not be able to speak until they are permitted to do so by the “Beneficent.” Even then, they will only say that which is correct (Al-Naba, 78: 38). إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَىٰ وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (الْحَجُّ ، 22: 17). ... وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ (هُودُ ، 11: 119). وَتَرَى الْمَلَائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ ۖ وَقُضِيَ بَيْنَهُم بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ (الزُّمَرُ ، 39: 75). يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَـٰنُ وَقَالَ صَوَابًا (النَّبَأُ ، 78: 38). On the Day of Rising, Allah will certainly judge among those who believe, and those who became Jews, and Sabians, and Christians, and Magians, and those who associate others with Allah (in His Divinity). Surely, Allah watches over everything (Al-Zumar, 39: 75). … and the word of your Lord is to be fulfilled that, "I will surely fill Hell with jinn and humans all together" (Hood, 11: 119). And you will see the angels surrounding the Throne, exalting their Lord with praise. And it will be judged among them in truth, and it will be said, "Praise to Allah, Lord of the Worlds." (75) (Al-Zumar, 39: 75). The Day that the Spirit (Jibril) and the angels will stand in rows, they will not speak, except for one whom the Beneficent permits, and he will say (that which is) correct (Al-Naba, 78: 38). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: "Ya Maalik Yawm Al-Deen" (O, Owner of the Day of Accountability), asking Him to extend His mercy, kindness, and forgiveness on the caller, and others, on that Day. Nobody should be called as "Maalik Yawm Al-Deen," as Allah alone is the Owner of the Day of Accountability. Further, this compound Good Name of Allah should not be divided. So, Allah, praise to Him, should not be referred to as “Malik” alone. However, a boy can be named “Abdul-Maalik” (Worshipper of the Owner of the Day of Accountability), in recognition to his worship of his Creator. Believers can benefit from the meanings of this Good Name of Allah by controlling the self and its desires, which should be sought only within the realm of God’s commands and His straight path. They should also treat their subjects or subordinates with kindness and care and rule over people and between them according to the commands of Allah, praise to Him. As the Messenger of Allah, pbbuh, said: “You are all shepherds (protectors, care givers), and you are all responsible for your subjects (subordinates).” [36]  *** 12. Maalik Al-Mulk: Owner of the Dominion       مَالِكُ الْمُلْكِ “Maalik Al-Mulk” (The Owner of the Dominion) is an adjectival compound name, composed of two words, both of which are derived from the verb “malaka,” which is also the root verb for the Name “Al-Malik” (The King, the Sovereign), listed above. Thus, this Good Name of Allah, “Maalik Al-Mulk,” means that He, praise to Him, is the One Who owns, rules over, and controls His Dominion. He is also Capable of doing anything He wills to it. The three interpreters mentioned that “Maalik Al-Mulk (Owner of the Dominion), descended His last Message, the Holy Quran, to humanity through His final Messenger, Mu’hammed, pbbuh. Thus, He gave this greatest honor to him and to Arabs, while denying it to the Children of Israeli, who used to have Messages of Allah sent through Messengers and Prophets from among them. This was because of their disobedience, killing of Prophets, and rejection of the Messenger of Allah, ‘Eissa (Jesus), peace be upon him.   Al-Qurtubi mentioned the definitions of Mujahid and Al-Zajjaj of the word “Al-Mulk” (the Dominion). They mentioned that it is a reference to the Prophethood, dominance, wealth, people, and their possessions, in this lower life, and in the hereafter. He added that it is a reference to giving the territories of the Persian and Roman empires to Muslims, to rule them by God’s commands. This Good Name of Allah, “Maalik Al-Mulk,” was mentioned once in the Holy Quran, in the context of mentioning that He, praise to Him, is the Owner of all forms of possessions. As such, He gives some of them to whoever He wills and takes others from whoever He wills. He honors whom He wills, and He humiliates whom He wills, and He is Capable over everything (Aal-‘Imran, 3: 26). قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ ‎(آلِ عِمْرَانَ ، 3: 26). Say: "O Allah, Owner of the Dominion, You give sovereignty (on parts of it) to whom You will and You take sovereignty (on parts of it) away from whom You will. You honor whom You will, and You humiliate whom You will. In Your hand is (all) good. Indeed, You are Capable over everything (Al-i-‘Imran, 3: 26). The word “Al-Mulk” (the Dominion) was mentioned twenty times in the Holy Quran, with the definite article (Al). In eleven times of them, it was mentioned in relation to God’s ownership of His vast Dominion, during the lower life of His creations and in the hereafter (Al-i-‘Imran, 3: 26). It was also mentioned in reference to God’s ownership of the Dominion when the Trumpet is blown (Al-An’am, 6: 73). It came also with mentioning that Allah has no partner in the ownership of the Dominion (Al-Isra, 17: 111), that He will judge among His creations (Al-‘Haj, 22: 56), that to Him alone belongs the ownership of the heavens and the Earth, as He has neither had a son nor a partner (Al-Furqan, 25: 2), that the Dominion on the Last Day will belong to Him, the Beneficent (Al-Furqan, 25: 26), that the Dominion will be to Allah, the Lord (Fatir, 35: 13; Al-Zumar, 39: 6), that the Dominion on that Day will belong to the One, the Subduer (Ghafir, 40: 16), that to Him belong the Dominion and the praise, and He is Capable over everything (Al-Taghabun, 64: 1), and that “Blessed is He in Whose hand is the Dominion, and He is over all things competent” (Al-Mulk, 67: 1). وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۖ وَيَوْمَ يَقُولُ كُن فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (الأنْعَامُ ، 6: 73).  ‎وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا (الإسْرَاءُ ، 17: 111). And it is He who created the heavens and Earth in truth (rightly). And the day He says, "Be," and it is, His word is the truth. And His is the Dominion (on) the Day the Horn is blown. (He is the) Knower of the unknown and the known, and He is the Wise, the Acquainted (Al-An’am, 6: 73). And say: "Praise to Allah, who has not taken a son, and has had no partner in the Dominion, and he has no caretaker (protector), out of weakness; and glorify Him with (great) glorification" (A-Isra, 17: 111). The word “Al-Mulk” (the Dominion) was also mentioned twenty-eight times in the Holy Quran, without the definite article (Al). In nineteen times of them, it was mentioned in relation to God’s ownership of the heavens and the Earth (Al-i-‘Imran, 3: 189), to His ownership of the heavens, the Earth, and whatever is between them (Al-Ma-ida, 5: 17), to believers, who will see a luxurious destination (Paradise), and a vast Dominion (Al-Insan, 76: 20), and in mentioning that Allah gives part of His Dominion to whom He wills (Al-Baqara, 2: 247). وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (آلِ عِمْرَانَ ، 3: 189). ... وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۚ يَخْلُقُ مَا يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (الْمَائِدَةُ ، 5: 17). And to Allah belongs Dominion of the heavens and the Earth, and Allah is Capable over everything (Al-i-‘Imran, 3: 189). … And to Allah belongs Dominion of the heavens and the Earth, and whatever is between them. He creates what He wills, and Allah is Capable over everything (Al-Ma-ida, 5: 17). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, "Ya Maalik Al-Mulk" (O, the Owner of the Dominion), then asking for His blessing in what the caller is attempting to get from this life’s temporary property. More important is learning a lesson from seeing ownership being exchanged among people, as it is being taken from some of them and given to others. Nobody should be named as "Maalik Al-Mulk," as this is a unique name and trait of Allah, Owner of the Dominion. However, a boy can be named as “Abdul-Maalik” (Worshipper of Allah, Owner of the Dominion), in recognition of his worship to his Creator. Further, this compound Good Name of Allah should not be divided. So, Allah, praise to Him, should not be referred to as “Malik” alone. Believers can benefit from the meanings of this Good Name of Allah, by constantly remembering that He is the Owner of the heavens and the Earth. So, they should always remember that their ownership of wealth and property in this lower life is temporary, and that they will lose it when they die. However, their faith and good deeds are everlasting, in their records, and in the rewards waiting for them in the everlasting Paradise, which is owned by "Maalik Al-Mulk" (Owner of the Dominion), praise to Him. *** 13. Al-Quddoos: The Holy     الْقُدُّوسُ “Al-Quddoos” (The Holy) is an adjectival name, derived from the verb “qaddasa,” which means to pray to Allah, as well as to glorify, praise, and exalt Him as the only deity worth of worship. This Good Name of Allah was mentioned twice in the Holy Quran, with the definite article (Al). It came directly after the Name “Al-Malik” (the King, the Sovereign), in the two verses, which contain ten Good Names of Allah. These are: Allah, the King (Sovereign), the Holy, the Peace, the Believer, the Predominant, the Exalted in Might, the Compeller, the Superior (Al-‘Hashr, 59: 23), and the Wise (Al-Jumu’a, 62: 1). .هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (الْحَشْرُ ، 59: 23).‎ يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ (الْجُمُعَةُ ، 62: 1). He is Allah, other than whom there is no deity, the King (Sovereign), the Holy, the Peace, the Believer, the Dominant, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23). Whatever is in the heavens and whatever is on the Earth is exalting Allah, the King (Sovereign), the Holy, the Exalted in Might, the Wise (Al-Jumu’a, 62: 1). “Al-Quddoos” (The Holy) is the absolute in His perfection, beauty, and majesty. He is impeccable, in the sense that He is the One Who is unattainable by any description, and He is not realized by senses, or imagination, or conscience, or thought, as defined by Al-Ghazali. The three renowned interpreters of the Holy Quran agreed that "Al-Quddoos" (the Holy) also means the Blessed, the Pure in Cleanliness and Perfection, and the One Who is exalted, praised, and glorified by the angels. In his book, “Al-Asna,” Al-Qurtubi, explained that "Al-Quddoos" (the Holy) means the Pure and the Blessed, based on God’s description of the Holy Land, as the Blessed Land. He mentioned the Holy Land in Al-Ma-ida (2: 15). Then, He described it as the Blessed Land, in Al-Anbiya (21: 81), as follows: يَا قَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ وَلَا تَرْتَدُّوا عَلَىٰ أَدْبَارِكُمْ فَتَنقَلِبُوا خَاسِرِينَ (الْمَائِدَةُ ، 5: 21).   وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا ۚ وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ ‎(الأنْبِيَاءُ ، 21: 81).   “O my people, enter the Holy Land, which Allah has written for you (to enter), and do not turn back, and (thus) become losers" (Al-Ma-ida, 5: 21). And to Sulayman (Solomon), (We subjected) the wind, blowing forcefully, proceeding by his command toward the Land which We had blessed. And We are ever, of everything, Knowing (Al-Anbiya, 21: 81).   Moreover, "Al-Quddoos" (the Holy) is the One Who is exalted, praised, and glorified by the angels, as an acknowledgement of Him as their God and Lord, and the God and Lord of all creations in His vast Dominion (Al-Baqara, 2: 30, and Al-Jumu’a, 62: 1, mentioned above).   وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ (الْبَقرَةُ ، 2: 30).   And (mention, O Mu’hammed), when your Lord said to the angels: "Indeed, I will make upon the Earth a caliph (successive authority)." They said: "Will You make (place) upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify (pray to, glorify, praise, and exalt) You?" Allah said, "Indeed, I know that which you do not know" (Al-Baqara, 2: 30). “Al-Qudus” is another related derivative of the verb “qaddasa. It is mentioned in the Holy Quran, in reference to the Senior Angel, Jibril, peace be upon him. He is described as "Roo’h Al-Qudus," which means the Spirit of the Holy (Al-Na’hl, 16: 102), and again as “Roo’hana,“ which means “Our Spirit” (Maryam (19: 17). قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ (النَّحْلُ ، 16: 102).   فَاتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا (مَرْيَمُ ، 19: 17).   Say, (O Mu’hammed): "The Spirit of the Holy” has brought it (the Holy Quran) down from your Lord, in truth, to make firm those who have believed, and as guidance, and good tidings to the Muslims (Al-Na’hl, 16: 102).   And she (Maryam, Mary) took, in seclusion from them, a screen. Then, We sent to her Our Spirit (Jibril), and he represented himself to her as a well-proportioned man (Maryam, 19: 17).   Thus, Allah, praise to Him, is "Al-Quddoos" (the Holy), the absolute in His perfection, beauty, and majesty. He is pure, blessed, and worthy of worship, exaltation, praise, and glorification by all of His intelligent creations, including the angels, humans, and jinn, as an acknowledgement of His Godhood, countless bounties, and favors to them.   Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: "Ya Quddoos” (O, Holy), and asking Him to extend His blessings and favors on the caller and other believers, in this world and in the hereafter. The Prophet, pbbuh, used to say in his rukoo’ and sujood (kneeling and prostration), after tasbee’h: “Subboo’h, Quddoos, rabbu Al-Mala-ikati wal roo’h” (You are exalted and sanctified, You are the Lord of the angels and the Spirit). [37]   Nobody should be named as "Al-Quddoos" (the Holy) or “Quddoos" (Holy), with the definite article or without it, as this is a unique name and trait of Allah, praise to Him. He is the only One Who is praised and glorified by heavens and the Earth, and by those therein (Isra, 17: 44), and He is the only One Who is exalted by birds and mountains (Al-Anbiya, 21: 79). However, a boy can be named as “Abdul-Quddoos” (Worshipper of the Holy), in recognition of his worship to his Creator.   Believers can benefit from the meanings of this Good Name of Allah, by doing their best to make their deeds as perfect, beautiful, dignified, and well-done as possible. They should satisfy their needs within what their Lord, Allah, has allowed. They also need to be thinking all the time about their Creator, His Dominion, and what He has prepared for His creations in the hereafter. They should perform their responsibilities at home, at work, and in society with most seriousness, avoiding distraction by entertainment, as well as by other time-wasting and aimless activities. Thus doing, they will be following the teachings of the Messenger of Allah, pbbuh, who said: “Indeed, Allah, praise to Him, is beautiful and He loves beauty. He (also) loves high manners and hates low behaviors.” [38]   ***   14. Al-Salam (pronounced as as-salam): The Peace     السَّلَامُ "Al-Salam" (The Peace) is an adjectival name, derived from the verb “salima,” which means to survive from danger, be safe in blood and treasure, and be without defects, diseases, and harm. As a Good Name of Allah, “Al-Salam,” means that He, praise to Him, is the sources of peace to His creations. His Message of Peace (Islam) has been conveyed to humanity through His Messengers, peace be upon them. Following His commands helps His creations to live in peace and safety during their lower life and to get to His ultimate House of Peace (Paradise) in the hereafter. Moreover, "Al-Salam" means that Allah, praise to Him, is safe from any shortcomings or defects, which warrants His glorification by His creations in the heavens and the Earth (Al-Isra, 17: 44). It also means that He has promised His creations not to do injustice to them (Younus, 10: 44). Further, it refers to His greeting for believers in His Paradise, with the word of “Peace" (Al-A’hzab, 33: 44). [39] This Good Name of Allah, “Al-Salam” (the Peace), was mentioned once in the Holy Quran, with the definite article (Al), directly after mentioning of the Name “Al-Quddoos” (the Holy), in the verse which mentions nine of the Good Names of Allah. These are: Allah, the King (Sovereign), the Holy, the Peace, the Believer, the Predominant, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23). هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (الْحَشْرُ ، 59: 23).‎ He is Allah, other than whom there is no deity, the King (Sovereign), the Holy, the Peace, the Believer, the Predominant, the Exalted in Might, the Compeller, and the Superior (Al-‘Hashr, 59: 23). The word “Al-Salam” (Peace) is also mentioned six more times in the Holy Quran, in reference to other than Allah, praise to Him, showing different aspects of its meaning. Thus, it came to mean greeting people (Al-Nisa, 4; 94), guidance by the Holy Quran (Al-Ma-ida, 5: 16), Paradise (Al-An’am, 6: 127; Younus, 10: 25), the blessing Allah made in ‘Eissa (Jesus), peace be upon him (Maryam, 19: 33), and the glad tiding of contentment to the followers of God’s guidance, which they will have in their lower life and in the hereafter (Ta-Ha, 20; 47).  وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا (النِّسَاءُ ، 4: 94). (وَكِتَابٌ مُّبِينٌ) ‎يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (الْمَائِدَةُ ، 5: 16). لَهُمْ دَارُ السَّلَامِ عِندَ رَبِّهِمْ ۖ وَهُوَ وَلِيُّهُم بِمَا كَانُوا يَعْمَلُونَ (الأنْعَامُ ، 6: 127). وَاللَّهُ يَدْعُو إِلَىٰ دَارِ السَّلَامِ وَيَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (يُونُسُ ، 10: 25). وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا (مَرْيَمُ ، 19: 33). وَالسَّلَامُ عَلَىٰ مَنِ اتَّبَعَ الْهُدَىٰ (طَهَ ، 20: 47). … and do not say to (the one) who gives you (a greeting of) peace: "You are not a believer" (Al-Nisa, 4: 94). (A clear Book) By which Allah guides those who pursue His pleasure to the ways of peace, and brings them out from the  (degrees of) darkness into the light, by His permission, and guides them to a straight path (Al-Ma-ida, 5: 16). For them will be the House of Peace (Paradise) with their Lord. And He will be their protecting friend because of what they used to do (Al-An’am, 6: 127). And Allah invites to the House of Peace and guides whom He wills to a straight path (Younus, 10: 25). (‘Eissa, Jesus said:) And peace be upon me the day I was born, and the day I die, and the day I am resurrected alive (Maryam, 19: 33). And peace will be upon (the one) who follows the guidance (Ta-Ha, 20: 33). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: "Ya Allah, Anta As-Salam wa Minka As-Salam” (O Allah, You are the Peace, and from You comes the peace), and asking Him to descend His peace on the caller, and others, in this life and the hereafter. This was how the Prophet, pbbuh, used to do, in praising and exalting his Lord. [40] Only Allah, praise to Him, is "Al-Salam" (The Peace). So, nobody should be called with this Name, except Him. However, a boy can be named as “Abdul- Salam” (Worshipper of the Peace), in recognition of his worship to his Creator.   Believers can benefit from the meanings of this Good Name of Allah, by struggling to be in internal peace within the “self” and in external peace with others. The internal peace develops when the two components of the “self” reconcile towards solutions which reflect goodness and contentment. It also develops as the “self” is in a continuous process of purification, which is attained by getting rid of negative feelings towards innocent people. [41]  The external peace with others is reached by a tendency of not harming them, by tongue or hand, and by not transgressing on their blood and wealth, as we learn from the ‘Hadith. The Messenger of Allah, pbbuh, also told us that good deeds help people enter Paradise, “the House of Peace.” These include greeting people with “peace,” feeding the needy, keeping good relations with relatives, and standing in prayers at night. [42] ***  15. Al-Mu.min: The Believer in His Godhood, the Safeguard of Believers     الْمُؤْمِنُ "Al-Mu.min" (pronounced with a glottal stop between the vowel u and the consonant m) is an adjectival name, derived from the Arabic verb "aamana," which means to believe in and follow. It is also a derivative of the verb "ammana," which means to safeguard, shield, and secure.   As a Good Name of Allah, "Al-Mu.min" means that He, praise to Him, is "the Believer" in His Godhood, as He stated in the Holy Quran, saying that there is no other god but Him. He witnessed (proclaimed) that clearly, so did the angels and those of knowledge (Al-i Imran, 3: 18).  شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ (آلِ عِمْرَانَ ، 3: 18).  Allah has witnessed that there is no deity except Him, and (so have done) the angels and those of knowledge, (that He is) maintaining (His creations) in justice. There is no deity except Him, the Exalted in Might, the Wise (Al-i Imran, 3: 18).  This Good Name of Allah, "Al-Mu.min" (the Believer" in His Godhood), was mentioned once in the Holy Quran, with the definite article (Al), directly after mentioning of the Name “Al-Salam” (the Peace), in the verse which mentions nine of the Good Names of Allah. These are: Allah, the King (Sovereign), the Holy, the Peace, the Believer, the Predominant, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23). هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (الْحَشْرُ ، 59: 23). He is Allah, there is no other god than He, the King (Sovereign), the Holy, the Peace, the Believer (in His Godhood), the Predominant, the Rare in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23).  Al-Tabari mentioned that “Al-Mu.min” (The Believer), as one of the Good Names of Allah, means the One Who has believed that He is the Truth (Al-i Imran, 3: 18). Ibn Katheer added that He guaranteed for people that He does not do injustice to them, at all (Younus, 10: 44).  Al-Qurtubi pointed to the Arabic verb “ammana,” from which the noun “mu.min” came, meaning “shielded,” or “safe-guarded,” or “made safe.” Thus, Allah, praise to Him, is the One Who shields and safeguards believers from doing injustice to them or from causing them to be frightened (Quraysh, 106: 3-4).    The verb “ammana” also means “secured” or “prepared” something for somebody. So, Allah, praise to Him, has secured (prepared) Paradise for believers, as He promised them (Al-Nisa, 4: 122), and prepared the Hellfire for disbelievers, as He warned them (Al-Tawba, 9: 68). إِنَّ اللَّهَ لَا يَظْلِمُ النَّاسَ شَيْئًا وَلَٰكِنَّ النَّاسَ أَنفُسَهُمْ يَظْلِمُونَ (يُوُنُس ، 10: 44).  فَلْيَعْبُدُوا رَبَّ هَٰذَا الْبَيْتِ ‎﴿٣﴾‏ الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ ‎﴿٤﴾‏ (قُرَيْشُ ، 106: 3-4).  وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ وَعْدَ اللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا ‎(النِّسَاءُ ، 4: 122).  وَعَدَ اللَّهُ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْكُفَّارَ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا ۚ هِيَ حَسْبُهُمْ ۚ وَلَعَنَهُمُ اللَّهُ ۖ وَلَهُمْ عَذَابٌ مُّقِيمٌ (التَّوْبَةُ ، 9: 68).  Indeed, Allah does not do injustice to the people at all, but it is the people who do injustice to themselves (Younus, 10: 44).  Let them worship the Lord of this House, (3) Who has fed them, (saving them) from hunger and made them safe, (saving them) from fear (Quraysh, 106: 3-4).  But the ones who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they will abide forever. (It is) the promise of Allah, (which is) truth, and who is more truthful than Allah in statement (Al-Nissa, 4: 122).  Allah has promised the hypocrite men and hypocrite women and the disbelievers the fire of Hell, wherein they will abide eternally. It is sufficient for them. And Allah has cursed them, and for them is an enduring punishment (Al-Tawba, 9: 68).  Applying knowledge about this Good Name of Allah is by calling upon Him, with it. Saying: "Allahumma, Anta Al-Mu.min” (O Allah, You are the Believer) that there is no other God but You, and You are the Safeguard of the Believers. Then, the caller asks Allah to accept his/her faith and good deeds, as well as to be safeguarded from the evils of this lower life, and from the punishment in the hereafter. Nobody should be called "Al-Mu.min" (the Believer in His Godhood, the Safeguard of the Believers), except Allah, as only He, praise to Him, is the One Who is capable of safeguarding believers, and of caring for them in this life and in the hereafter. However, a boy can be named “Abdul-Mu.min” (Worshipper of the Believer, the Safeguard of Believers), in recognition of his worship to his Creator. Believers can benefit from the meanings of this Good Name of Allah, by constantly proclaiming that there is no other God except Allah, as He, His angels, and those of knowledge have proclaimed. They should also be constantly protective of other believers, particularly safeguarding their blood and treasure, as the Messenger of Allah, pbbuh, said. [43]  ***  16. Al-Muhaymin: The Dominant     الْمُهَيْمِنُ "Al-Muhaymin" )(The Predominant) is an adjectival name, derived from the verb “haymana,” which means to dominate, rule over, and conquer. As a Good Name of Allah, it means that He, praise to Him, is dominant over all of His creations, including His Throne, Chair, heavens, Earth-like planets, as well as the angels, jinn, and humans, living therein. In addition, He is the Judge over His creations, who will be held accountable before Him, for their behaviors, in the hereafter (Ghafir, 40: 48). He watches over and knows their secret and public deeds and words, which are recorded in a record that does not leave any behavior out, be it small or big (Al-Kahf, 18: 49), and He is "predominant over His affair" (Yoosuf, 12: 21). "Al-Muhaymin," as Good Name of Allah, was mentioned once in the Holy Quran, with the definite article (Al), directly after the Name “Al-Mu.min” (the Believer in His Godhood), together with eight other Good Names of Allah, as mentioned before (Al-‘Hashr, 59: 23).  هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (الْحَشْرُ ، 59: 23).‎ He is Allah, there is no other god than He, the King (Sovereign), the Holy, the Peace, the Believer (in His Godhood), the Predominant, the Rare in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23).  The same word "muhaymin" (dominant) was also mentioned once, as an adjective, in verse 5: 48. It came as a description of the Holy Quran, in its relationship with the preceding Scripture. Thus, just like Allah, praise to Him, is dominant over all of His creations, His Last Message to humanity, the Holy Quran, is dominant over the preceding Scriptures. وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ ۚ (الْمَائِدَةُ ، 5: 48). And We have revealed to you, (O Muhammad), the Book in truth, confirming that which preceded it of the Scripture and dominant over it. So, judge between them by what Allah has revealed and do not follow their inclinations, away from what has come to you of the truth (Al-Ma-ida, 5: 48). Al-Tabari provided several interpretations, from his predecessors, for the word "muhaymin" (dominant), mentioned in verse 5: 48. He wrote that the Holy Quran confirmed the Books which came before it, provided a testimony that these were from Allah, and it was a judge on the content of these Books, as stated by Ibn ‘Abbas. Al-Qurtubi provided similar interpretations, but he was clearer in that the word "muhaymin" (dominant) means “above and higher than them.” Ibn Katheer agreed with them both, saying that the Holy Quran judges the content of the Books preceding it. So, the content of these Books is considered to be true, as long as it is in an agreement with the Holy Quran. However, any disagreement in these Books with the Holy Quran is a falsehood. The main reason for the Holy Quran dominance over the Books of Allah, which preceded it, is that Allah has pledged in verse 15: 9 that He is going to preserve it, guarding it against any corruption. Thus, the Holy Quran is different from the preceding Books of Allah, some of which were written hundreds of years after the death of the Messenger, such as those of the Old Testament, particularly the Torah. Likewise, the Books of the New Testament went through successive translations, which affected their content. ‘Eissa (Jesus), peace be to him, spoke Aramaic. However, his Disciples wrote the Books of the New Testament in Greek. Then, these Books were translated to other old languages, and finally to various modern languages. [44] إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (الْحِجْرُ 15: 9). Indeed, it is We who sent down the Quran, and indeed, We will be its preservers (guarding it against any corruption) (Al-‘Hijr, 15: 9). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: "Allahumma, Ya Muhaymin” (O Allah, You are the Predominant over all of Your creations). Protect us from the arrogance of power, which may be exacted by the tyrants and oppressors of the world. Only Allah, praise to Him, is "Al-Muhaymin" (The Predominant, the Watchful, Who rules) over all of His creations, in this life and in the hereafter. So, nobody should be called as such, with or without the definite article (Al), except Him. However, this Good Name of Allah can be included in a name given to boys, “Abdul-Muhaymin” (Worshipper of the Predominant), in recognition for the worship of Allah, praise to Him. Living up to the meanings of this Name means that those who assume positions of dominance over others, should not oppress them. Instead, they should rule over them and between them according to the commands of Allah, the Dominant, Lord of the Worlds.  ***   17. Al-'Azeez: The Rare in His Honorable Might     الْعَزِيزُ   The apostrophe before the letter "A" in "Al-'Azeez" refers to a glottal sound, known as the fifteenth letter of the Arabic alphabet, 'ayn. "Al-'Azeez" (The Exalted in His Rare Might) is an adjectival name, derived from the verb “’azza,” which means to become mighty, powerful, rare, high in rank and position, and free of any deficiencies. As a Good Name of Allah, it means that He, praise to Him is the mighty, powerful, invincible, highest, higher in rank and position than all of His creations, and free of any deficiencies. As a noun derived from the same verb, Al-‘Izza, means power, glory, and dominance, as defined in dictionaries and understood from the following verses: قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (آلِ عِمْرَانَ ، 3: 26). الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا ‎(النِّسَاءُ ، 4: 139). وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ (الْمُنَافِقُونَ ، 63: 8). Say, "O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You empower whom You will, and You humiliate whom You will. In Your hand is (all) good. Indeed, You are Capable (of doing) everything (Al-i-‘Imran, 3: 26). Those who take disbelievers as allies instead of the believers. Do they seek with them power? But indeed, (all) power (might) belongs to Allah entirely (Al-Nisa, 4: 139). And to Allah belongs (all) power (might), and to His Messenger, and to the believers (Al-Munafiqoon, 63: 8). Ibn Katheer agreed with Al-Tabari on that "Al-'Azeez" is the Mighty (Powerful), Who is capable of doing anything He wants. Al-Qurtubi added that "Al-'Azeez" is the Victorious Who cannot be defeated, and nobody is like Him. He is the Noble, Majestic, Empowering, and rare in His existence but He is capable of doing what He wants, unlike other rare things, which are helpless.  Al-Ghazali expressed the same meaning by defining “Al-‘Azeez” as the dangerous who is rare in existence, who is mostly needed, and who is unreachable. So, “Al-‘Azeez” is the Mighty, Who is the source of ultimate power, protection, perfection, and elevation. Whoever is seeking these traits from anybody else other than Allah, he/she will go astray. However, those who seek these traits from Allah, they are on His right path, as He is the source of all honorable power, as mentioned in verse 35: 10. مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا  (فَاطِرُ ، 35: 10). Whoever desires honorable power, then to Allah belongs all honorable power (Fatir, 35: 10). This Good Name of Allah was mentioned 60 times in the Holy Quran, with the definite article (Al), together with one or more of the Good Names of Allah, which helps in its definition and clarification. As such, it came together with “Al-‘Hakeem” (the Wise) 29 times, with “Al-Ra’heem” (the Merciful) 13 times, with “Al-‘Aleem” (the Knower) 6 times, with “Al-‘Hameed” (the Praised) 3 times, with “Al-Ghaffar” (the Forgiving) 3 times, with “Al-Qawiy” (the Powerful) twice, with “Al-Wahhab” (the Bestower) once, and “Al-Ghafoor” (the Perpetual Forgiving) once. In addition, it came twice in verses 23 and 24 of Surat Al-‘Hashr (Chapter 53 of the Holy Quran), which include 18 of the Good Names of Allah. Thus, His exaltedness in might, praise to Him, is related to His wisdom, mercy, knowledge, forgiveness, power, generosity, and favors bestowed on His worshippers, which warrant their praise and thanks to Him, as pointed in the following verses:  [45] إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ (الْمَائِدَةُ ، 5: 118). يَوْمَ لَا يُغْنِي مَوْلًى عَن مَوْلًى شَيْئًا وَلَا هُمْ يُنصَرُونَ ‎﴿٤١﴾‏ إِلَّا مَن رَّحِمَ اللَّهُ ۚ إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ ‎﴿٤٢﴾‏ (الدُّخَانُ ، 44: 42). وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ (الزُّخْرُفُ ، 43: 9). الر ۚ كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ (إبْرَاهِيمُ ، 14: 1). تَدْعُونَنِي لِأَكْفُرَ بِاللَّهِ وَأُشْرِكَ بِهِ مَا لَيْسَ لِي بِهِ عِلْمٌ وَأَنَا أَدْعُوكُمْ إِلَى الْعَزِيزِ الْغَفَّارِ (غَافِرُ ، 40: 42). أَمْ عِندَهُمْ خَزَائِنُ رَحْمَةِ رَبِّكَ الْعَزِيزِ الْوَهَّابِ (ص ، 38: 9). (‘Eissa, Jesus said): If You should punish them, indeed they are Your worshippers, but if You forgive them, indeed it is You who is the Exalted in Might, the Wise (Al-Ma-ida, 5: 118). The Day when no relative will provide anything (protection) to a relative, nor will they be helped - (41) Except those (believers) on whom Allah has mercy. Indeed, He is the Exalted in Might, the Merciful. (42) (Al-Dukhan, 44: 42). And if you should ask them (those who took partners with Allah): "Who has created the heavens and the Earth?" They would surely say: "They were created by the Exalted in Might, the Knowing" (Al-Zukhruf, 43: 9). A, L, R (Alif, Lam, Ra), (This is) a Book which We have revealed to you, (O Muhammad), that you might bring people (humankind) out of the darknesses (levels of darkness) into the light, with permission of their Lord, to the path of the Exalted in Might, the Praiseworthy (Ibrahim, 14: 1). (A believer who is a relative to Pharaoh said): You invite me to disbelieve in Allah and associate with Him that of which I have no knowledge, and I invite you to the Exalted in Might, the Forgiving (Ghafir, 40: 42). Or do they (the disbelievers) have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower? (Sad, 38; 9). *** This good Name of Allah was also mentioned 20 times in the Holy Quran, without the definite article (Al), “’Azeez,” together with another Good Name of His, which helps in its definition and clarification. It came with “’Hakeem” (Wise) 8 times, with “Qawiy” (Powerful) 5 times, with “Dthu Intiqam” (Vengeful) 5 times, with “Ghafoor” (Forgiving) once, and with “Muqtadir” (Competent) once. Thus, the exaltedness in might of Allah is related to His wisdom, power, ability to exact vengeance, capabilities, and forgiveness, as pointed in the following verses: بَل رَّفَعَهُ اللَّهُ إِلَيْهِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا (النِّسَاءُ ، 4: 158). كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (الْمُجَادِلَهُ ، 58: 21). كَذَّبُوا بِآيَاتِنَا كُلِّهَا فَأَخَذْنَاهُمْ أَخْذَ عَزِيزٍ مُّقْتَدِرٍ (الْقَمَرُ ، 54: 42). وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ (فَاطِرُ ، 35: 28). Rather, Allah raised him (‘Eissa, Jesus) to Himself. And ever is Allah Exalted in Might, Wise (Al-Nisa, 4: 158). Allah has written, "I will surely overcome, I and My messengers." Indeed, Allah is Powerful, Exalted in Might (Al-Mujadila, 58: 21). They (Pharaoh and his inner circle) denied Our signs, all of them. So, We seized them with a seizure of one Exalted in Might, Capable (Al-Qamar, 54: 42). And among people, and moving creatures, and livestock are in various colors. From among His worshippers, the ones with knowledge fear Allah (most). Indeed, Allah is Exalted in Might, Forgiving (Fatir, 35: 28). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: “Allahumma Anta Al-‘Aziz” (O Allah, You are the Rare in Your Honorable Might): Empower us to stay on Your right path in this life, to be rewarded with Your ultimate prize, life in Your Paradise forever, in the hereafter. Only Allah, praise to Him, is "Al-‘Azeez" (The Rare in Might), Who is dominant, more powerful, and more capable than all of His creations. So, nobody should be called as such, with the definite article (Al), or without it, except Him. However, this Good Name of Allah can be included in a name given to boys: “Abdul-‘Azeez” (Worshipper of the Rare in Might), in recognition of their worship to their Creator. Believers can benefit from the meanings of this Good Name of Allah by using the power, capability, and dominance, they are enabled to possess during their lower life on Earth, in a way that pleases Allah, “Al-‘Azeez,” the Source and Bestower of any rare and honorable might. ***    18. Al-Jabbar: The Compeller     الْجَبَّارُ "Al-Jabbar" is an adjectival name, derived from the Arabic verb “jabara,” which means to “compel” broken bones to be straightened up and healed. It also means to “compel” (force) somebody to do something. In algebra, it means to substitute a number with a letter or a symbol. Thus, "Al-Jabbar" means "The Compeller," who compels (forces) parts of His dominion to follow His rules.  He is also the straightener (the reformer) of His creations, through His Messages, which He sent to humanity, and the punisher of the tyrants and the disobedient among them in the hereafter. “Al-Jabbar” (The Compeller) is one of the Good Name of Allah. It was mentioned once in the Holy Quran, with the definite article (Al), in verse 59: 23. هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (الْحَشْرُ ، 59: 23). He is Allah, other than whom there is no deity, the King (Sovereign), the Holy, the Peace, the Believer, the Dominant, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23). The word “jabbar,” in its singular and plural forms, is mentioned 9 times in the Holy Quran, without the definite article (Al), to mean strong, compeller, or tyrant. It was a description of ancient Palestinians (in Al-Ma-ida, 5: 22), of 'Aad, the people of Hood, pbuh, who followed their obstinate tyrant leaders (in Hood, 11: 59), of obstinate tyrants in general ) in Ibrahim, 14: 15(, Prophet Ya’hya (John the Baptist), pbuh, who was not a disobedient tyrant )in Maryam, 19: 14(, the Messiah, Jesus, pbuh, who was not a wretched tyrant (in Maryam, 19: 32), Aad, the people of Hood, pbuh, who used to kill people without the right to do so (in Al-Shu’ara, 26: 130), a reminder by an Egyptian man to Moussa (Moses), pbuh, to be a reformer, not a corruptor on the land (in Al-Qasas, 28: 19), the one who disputed signs of Allah is an arrogant tyrant (in Ghafir, 40: 35), and a reminder from Allah, praise to Him, to His Messenger, pbbuh, that his job is to teach people with the Holy Quran, not to compel (force) them to believe, as they have the choice, then they will be held accountable to their choices in the hereafter (in Qaf, 50: 45). Rather, only Allah, the Compeller, is capable to force all of His creations to stand before Him for reckoning, on the Last Day, including His Messengers, like ‘Eissa (Jesus) and the closest angels, as we read in verse 4: 172. لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ ۚ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا (النِّسَاءُ ، 4: 172). The Messiah does not disdain to be a worshipper of Allah, nor do the closest angels (to Allah). Whoever disdains His worship and is too arrogant (to worship Allah), He will gather all of them to Him (Al-Nisa, 4: 172). Applying knowledge about this Good Name of Allah is by calling upon Him, with it: "Allahumma, Ya Jabbar” (O, Allah, You are the Compeller), You are the Exacter of Revenge on the tyrants and the oppressors, on the Day of Reckoning. Shield us of their evils and plots and guide us to Your right path. Only Allah, praise to Him, is "Al-Jabbar" (The Compeller). So, nobody other than Him should be called as such, with the definite article (Al). No Muslim should also be named as “Jabbar,” without the definite article (Al), because it is a description of the obstinate, disobedient, and tyrants. However, a boy can be named: “Abdul-Jabbar” (Worshipper of the Compeller), in recognition to his worship of his Creator. Believers can benefit from the meanings of this Good Name of Allah by not becoming obstinate, disobedient, or tyrants, oppressing people. Instead, they should be kind and merciful, not only towards family members and relatives, but also towards people in general. In all what they say and do, believers should struggle to please Allah, “Al-Jabbar” (the Compeller), Who will compel His creations to stand for reckoning before Him, on the Day when He will be the only Compeller. ***  19. Al-Mutakabbir: The Superior     الْمُتَكَبِّرُ "Al-Mutakabbir" (The Superior) is an adjectival name, derived from the Arabic verb “kabura, which means to become greater and higher. Thus, when applying it to Allah, praise to Him, it means He is “the Superior,” Who is Greater and Higher in position and capabilities than His creations, no matter how great or high they become. So, He deserves to be worshipped by them, with praise and thanks, due to their creation and the countless favors He bestows on them. In his interpretation of the meaning of this Good Name of Allah, Al-Tabari and Ibn Katheer mentioned that "Al-Mutakabbir" is the One Who is greater than everything. Al-Qurtubi elaborated saying that He is the Great, the High, Who became Greater by His Lordship (as a God). So, nothing is like Him. He is also the Elevated above all bad qualities (which people may have). This Name, "Al-Mutakabbir," was mentioned once in the Holy Quran, with the definite article (Al), together with eight other Good Names of Allah, in verse 23 of Surat Al-‘Hashr (23), as mentioned before. هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (الْحَشْرُ ، 59: 23). He is Allah, there is no other god than He, the King (Sovereign), the Holy, the Peace, the Believer in His Godhood, the Predominant, the Rare in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him (Al-‘Hashr, 59: 23).  The word "Mutakabbir," was mentioned in the Holy Quran, as a singular and an indefinite adjective, in reference to people. It refers to “an arrogant person,” who does not believe in the Day of Reckoning (Ghafir, 40: 27), and the one who disputes the signs of Allah without knowledge about them (Ghafir, 40: 35). The word "Al-Mutakabbireen," was mentioned in the Holy Quran, as a plural, definite adjective, to refer to the “arrogant persons,” who disbelieve in Allah (Ghafir, 40: 72), who do injustice to themselves (Al-Na’hl, 16: 29), who disbelieve in the signs of Allah (Al-Zumar, 39: 60), and who disbelieve in His Messengers (Al-Zumar, 39: 72). Such categories of people will be punished in the hereafter, for their arrogance during their lower life. The Prophet, pbbuh, also told us that such arrogant categories of people will not enter Paradise. [46] As a conclusion, Allah, praise to Him is “The Superior” (Al-Mutakabbir) because He is Greater and Higher than anything and anyone, due to being the Creator and the Lord of His dominion, as well as the Beneficent, who benefits all of His creations. Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: "Allahumma, Ya  Mutakabbir” (O, Allah, You the Superior)! You are greater and higher than any of Your Creations, in status, rank, and capability. I praise and thank You for Your countless favors, particularly enabling me to be humble before You and with your believing worshippers. I ask you to shield me from the ill intentions of the arrogant ones in this life.   Nobody should be named as "Al-Mutakabbir," with the definite article (Al), out of respect to the Superiority of Allah, praise to him, over all of His creations. Likewise, nobody should be named as “Mutakabbir,” without the definite article (Al), because it is a description of the arrogant disbelievers, who will be punished in the hereafter for their arrogance. However, a boy can be named “Abdul-Mutakabbir," (Worshipper of the Superior), as a recognition of his worship to his Creator. Believers can benefit from the meanings of this Good Name of Allah by not being arrogant, despising people and boasting that they are better than them in body features, genealogy, or wealth. They should not do that because we are all God’s creations, descendants of Adam (homo sapiens sapiens), and our possession of wealth is for a very short time, which ends after death. Instead, a believer needs to be a humble person, realizing and acknowledging that the only One Who is truly “Mutakabbir” (Superior) is Allah, for who He is, as the God of His creations, praise to Him. ***    20. Al-Khaliq: The Creator     الْخَالِقُ  This Good Name of Allah contains two sounds, which have no equivalence in the English alphabet. The underlined letters "kh" refer to the seventh letter of the Arabic alphabet. The letter "q" is the closest translation of the twentieth letter of the Arabic alphabet. "Al-Khaliq" (The Creator) is an adjectival name, derived from the Arabic verb “khalaqa,” which means to bring something out, from non-existence to existence. This meaning does not apply to anybody else except Allah, praise to Him, Who creates something out of nothing (Al-Tour, 52: 35), Who is the Creator of everything (Al-An’am, 6: 102), including the creation of the heavens and the Earth (52: 36). أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (الطُّورُ ، 52: 35). ذَٰلِكُمُ اللَّهُ رَبُّكُمْ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ (الأنْعَامُ ، 6: 102). أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَل لَّا يُوقِنُونَ (الطُّورُ ، 52: 36). Or were they created by nothing, or were they the creators (of themselves)? (Al-Tour, 52: 35). That is Allah, your Lord; there is no deity except Him, the Creator of everything, so worship Him. And He is a Patron of everything (Al-An’am, 6: 102). Or did they create the heavens and the earth? Rather, they are not certain (Al-Toor, 52: 36). In his interpretation of verse 59: 24 and other verses about creation, which mention determination (Al-Furqan, 25: 2), decreeing (Al-Baqara, 2: 117), the will and the being (Ya-Seen, 36: 82), Al-Tabari mentioned that “the Creator” is the only deity Who is worthy of worship. ... وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا (الْفُرْقَانُ ، 25: 2). بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ (الْبَقَرَةُ ، 2: 117). أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ ‎﴿٨١﴾‏ إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ ‎﴿٨٢﴾ (يَس ، 36: 81-82). (He) has created each thing by determining it with (precise and measured) determination (Al-Furqan, 25: 2). Originator of the heavens and the Earth. When He decrees a matter, He says to it, "Be," and it is (Al-Baqara, 2: 117). Is (it) not, (that He) Who created the heavens and the Earth able to create the likes of them? Yes, (it is so), and He is the Constant Creator, the Knowing. (81) His command is only when He wants a thing that He says to it, "Be," and it is. (82) (Ya-Seen, 38: 81-82). Al-Qurtubi said that the Creator is the determinator. He was followed by Ibn Katheer, who said that creation is determination. They both agreed with Al-Tabari on that creation passes through three stages, starting with the determination, followed by decreeing (with the word “Be”), and existence (it is). Al-Tabari interpreted the verb “qadha,” in verse 117 of Surat Al-Baqara (Chapter 2) of the Holy Quran, to mean “decreed” (or ruled), and the verb “kun” (be), as an imperative, commanding a non-existent thing to exist. This means that Allah, praise to Him, is knowledgeable of every existent thing before its existence. In other words, He commands things to come out from the state of non-existence to the state of existence, as a result of His knowledge of it in its state of non-existence. Al-Qurtubi interpreted the verb “qadha,” to mean “created,” in verse 41: 12, which states: “And He decreed them as seven heavens within two days and inspired in each heaven its command” (Fussilat, 41: 12). This means that He “created” them in two days. As Such, “Al-Khaliq” is one of the five Good Names of Allah, which are related to the concept of creation, as in the example of creating the heavens and the Earth. Thus,  Allah, praise to Him, is Al-Khaliq (the Creator), Who decided to create them and He determined their characteristics. He is Al-Fatir (the Frist Creator), Who was the First to begin inventing them. He is Al-Bari’ (the Maker, the Inventor), Who carried out His decision, by bringing them out to existence. He is Al-Badee’u (the Originator), Who did that without following a previous example. He is Al-Musawwir (the Fashioner, the Shaper), Who fashioned them in a way which enables them to perform the functions, they were created to perform. As a Good Name of Allah, “Al-Khaliq” (The Creator) was mentioned once in the Holy Quran, with the definite article (Al), in verse 59: 24, together with two other Good Names of His, which are related to the act of creation. These are “Al-Bari’” (the Inventor) and “Al-Musawwir” (the Fashioner). هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ (الْحَشْرُ ، 59: 24). He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise (Al-‘Hashr, 59: 24). This Good Name of Allah was also mentioned four times in the Holy Quran, as “Khaliq” (Creator), without the definite article (Al). It came in the context of mentioning that Allah, praise to Him, is “Creator of everything and He is a Patron of everything (Al-An’am, 6: 102; Al-Zumar, 39: 62). He “is Creator of everything, and He is the One, the Ultimate Subduer" (Al-Ra’d, 13: 16). He is “Creator of everything. There is no deity except Him” (Ghafir, 40: 62).   Furthermore, this Good Name of Allah was mentioned within the context of two rhetorical questions, which Allah, praise to Him, posed to people. In the first one, He says: “Have you seen the semen which you emit? (58) Is it you who creates it, or are We the Creators?” (59) (Al-Waqi’a, 56: 58-59). In the second rhetorical question, He says: “O People (humankind), remember the favor of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and earth? There is no deity except Him. So, how are you deluded?” (Fatir, 35: 3).   In addition, the Name “Khaliq” came twice as a verbal name, in reference to the act of creating human beings. The first was when Allah, praise to Him, said: “And (mention, O Mu’hammed), when your Lord said to the angels: "I am creating (going to create) a human being out of clay, from an altered black mud” (Al-‘Hijr, 15: 28). The second was when He said: “(So, mention) when your Lord said to the angels: "Indeed, I am creating (going to create) a human being from clay” (Sad, 38: 71).   It is noteworthy that there are six other Good Names of Allah, which will be addressed directly after this Name “Al-Khaliq” (the Creator). Two of these Names share the same root verb with it. These are “Al-Khallaq” (the Creative and Constant Creator) and “A’hsan Al-Khaliqeen” (the Best of Creators). The other four Names are also related to it, in expressing different stages of creation. These are “Al-Bari” (the Maker), “Al-Fatir” (the First Creator), “Al-Badee’” (the Originator), and “Al-Musawwir” (the Fashioner). Applying knowledge about this Good Name of Allah is by calling upon Him with it, saying: "Allahumma, Ya Khaliq” (O, Allah, You are the Creator of everything). We praise and thank You for creating us and for giving us life. We ask You to make these two favors as blessings for us, by guiding us to your right path of worship and good deeds in this life, so we can gain Your contentment and Your Paradise, in the hereafter. No person, whether it is an angel, a jinni, or a human being, should be named as “Al-Khaliq” (the Creator), as only Allah, praise to Him, is the only One Who brings out non-existent things to existence, like He did to the heavens, the Earth, and those who exist in and between them. However, a boy can be named as “’Abdul-Khaliq” (Worshipper of the Creator), which is an appreciation for this great and exclusive capability of Allah and a recognition of his worship to his Creator. Believers can benefit from the meanings of this Good Name of Allah by being certain that Allah alone is the Great Creator, Who brings His creations out of non-existence to existence, if He wills. Other creators, from among His creations, bring their created things out of other things which He created before. It follows that His creations should believe in Him, worship Him, take no partners with Him, and return to Him. They should also be compassionate and merciful towards His creations and should not be arrogant towards them. *** 21. Al-Khallaq: The Creative and Constant Creator     الْخَلَّاقُ  “Al-Khallaq” (The Creative and Constant Creator) is an adjectival name and an amplified form of the Name “Al-Khaliq.” It shares the same root verb “khalaqa,” with it, as discussed above in that Name. This Good Name of Allah was mentioned twice in the Holy Quran with the definite article (Al), together with the Name “Al-‘Aleem, the Knowing” (Al-‘Hijr, 15: 86), Who knows what was, concerning His creations, what is happening to them, and what their future will be. When He wants a thing to happen, He just says to it: "Be," and it is (82) (Ya-Seen, 36: 81-82). إِنَّ رَبَّكَ هُوَ الْخَلَّاقُ الْعَلِيمُ (الْحِجْرُ ، 15: 86). أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ ‎﴿٨١﴾‏ إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ ‎﴿٨٢﴾‏ (يَس ، 36: 81-82). Indeed, your Lord is the Creative Creator, the Knowing (Al-‘Hijr, 15: 86). Is not He who created the heavens and the Earth able to create the likes of them? Yes, ([it is so), and He is the Creative Creator, the Knowing. (81) His command is only when He wants a thing that He says to it, "Be," and it is. (82) (Ya-Seen, 36: 81-82). Linguistically, “Al-Khallaq” means the creative and the inventor. Al-Tabari mentioned that it means the One Who creates whatever He wills and the doer of whatever He wants. Al-Qurtubi said that it is an intensive (magnifying) form of “Al-Khaliq” (the Creator), as He creates one creation after another. It also means that He is the determiner of creation, the One Who does creation. Ibn Katheer pointed to the same meaning, saying that “Al-Khallaq” is a reference to God’s capability to recreate His creation. He is also capable of starting the Hour (the first event of the Last Day). He can create whatever He wills. Thus, “Al-Khallaq” is a trait of Allah, praise to Him, which refers to His constant (continuous) ability to create new creations and recreate past creations, like the heavens and the Earth as well as those who lived in and on them, whenever and wherever He wants. And you see the mountains, thinking them rigid, while they will pass as the passing of clouds. (It is) the work of Allah, who perfected everything (He made). Indeed, He is Acquainted with that which you do (Al-Najm, 27: 88). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: "Ya Khallaq” (O, You the Creative and Constant Creator), asking Him for anything good to happen to the caller and others close to him/her. No person, whether it is an angel, a jinni, or a human being, can be named “Al-Khallaq”, as only Allah, praise to Him, is the only One Who is capable of constant and creative creation, bringing out non-existent things to existence, like He did to the heavens, the Earth, and those who exist in and between them. However, a boy can be named as “’Abdul-Khallaq” (Worshipper of the Creative and Constant Creator), which is an appreciation for this great and exclusive capability of Allah and a recognition of worshipping Him, as He is the divine Lord over all of His creations. Believers can benefit from the meanings of this Good Name of Allah by being certain that Allah, praise to Him, alone is the Creative and Constant Creator. They should be certain that He is capable of starting the Hour, the beginning of the Last Day, which includes the reckoning, then reward or punishment. It follows that believers should prepare themselves to be among the winners of that Day, by worshipping their Creator, obeying Him, and attempting to be close to Him through volunteering acts of worship and good deeds. *** 22.  A'hsan Al-Khaliqeen (pronounced as A'hsanul Khaliqeen): The Best of Creators     أَحْسَنُ الْخَالِقِينَ "A'hsan Al-Khaliqeen" (The Best of Creators) is an adjectival compound name, composed of two words. The first is “A’hsan,” which is a comparative adjective, derived from the verb “a’hsana,” meaning to do or make something better. The second word, “Al-Khaliqeen” (creators) is an adjectival name, derived from the same root verb “khalaqa,” from which the Name "Al-Khaliq," listed above, was also derived. Thus, as a compound Good Name of Allah, "A'hsan Al-Khaliqeen" means that He, praise to Him, is the Best of Creators. This means that He alone is Capable of bringing something out of non-existence to existence, while other creators may create something out of existing things. He is better than anybody else in the creation of what He creates. This compound Good Name of Allah was mentioned twice in the Holy Quran. It came once in the context of mentioning the creation of humans in the womb, in successive stages, from a zygote to a clinging clot, to a lump (of flesh), and to bones, then covering bones with flesh. “So blessed is Allah, the Best of Creators” (Al-Muminoon, 23: 14). This is an accurate description of the fetus development in the womb, which we only discovered recently, after having the tiny cameras that can show us that development, deep in the womb. This Name also came in the context of mentioning Prophet Elyas (Elijah, Ilyas), who was preaching to his people to worship Allah, “the Best of Creators,” instead of worshipping Ba’l (Al-Saffat, 37: 123-125), who could not benefit them or shield them from any harm. ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ (الْمُؤْمِنُونَ ، 23: 14). وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ ‎﴿١٢٣﴾‏ إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ ‎﴿١٢٤﴾‏ أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ ‎﴿١٢٥﴾ (الصَّافَّاتُ ، 37: 125). Then We made the sperm-drop into a clinging clot, and We made the clot into a lump (of flesh), and We made (from) the lump, bones, and We covered the bones with flesh. Then, We developed him into another creation. So blessed is Allah, the Best of Creators (Al-Muminoon, 23: 14). And indeed, Elyas was from among the Messengers, (123) When he said to his people, "Will you not avoid (God’s punishment)? (124) Do you call upon Ba'l and leave the Best of Creators - (125) (Al-Saffat, 37: 123-125). In his interpretation of verse 23: 14, Al-Tabari mentioned Mujahid’s explanation that Arabs used to describe makers as creators. So, people make things and Allah makes things, but Allah is the best of the makers, in the way He determines, measures, and executes that which He wants to create.   An example of applying the concept of creation to people is how a carpenter makes a piece of furniture. He may measure the wood, estimating the needed lengths and widths, then He cuts the wood. He may also cut the wood first, as he wishes, then he may modify it as he wishes.   Further, Allah, praise to Him, is the Best of Creators, in comparison with His worshipper, ‘Eissa (Jesus), pbuh, who used to design from clay that which is like the form of a bird, then he would breathe into it, and it becomes a bird “by permission of Allah” (Al-i-‘Imran, 3: 49).   Moreover, in his interpretation of verse 37: 125, Al-Tabari mentioned the story of Prophet Elyas, who advised the Israelites to worship Allah, the Best of Creators, instead of statue of the fake deity, Ba’l, who was neither capable to harm them nor benefit them.   Al-Qurtubi added to that which was mentioned by Al-Tabari, saying that "A'hsanul Khaliqeen" (The Best of Creators) is different from other makers, including ‘Eissa (Jesus), pbuh, in that He makes (creates) a thing out of nothing (He brings out a thing from non-existence to existence, while they only make things out of existent things). This Good Name also means that Allah, praise to Him, is the best in perfecting what He makes (creates), as mentioned in verse 27: 88.   وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ ۚ صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ ۚ إِنَّهُ خَبِيرٌ بِمَا تَفْعَلُونَ (النَّجْمُ ، 27: 88).   And you see the mountains, thinking them rigid, while they will pass as the passing of clouds. [It is] the work of Allah, who perfected all things. Indeed, He is Acquainted with that which you do (Al-Najm, 27: 88). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: "Ya A'hsanul Khaliqeen" (O, You, the Best of Creators), I am asking You to give me the best of this life and the best of the hereafter. No person, whether it is an angel, a jinni, or a human being, can be named as "A'hsan Al-Khaliqeen," as only Allah, praise to Him, is the only One Who is the Best Creator, for being capable of bringing out non-existent things to existence, like He did to the heavens, the Earth, and those who exist in and between them. However, a boy can be named “’Abdul-Khaliq” (worshipper of the Creator), which is an appreciation for this great and exclusive capability of Allah and a recognition of His worship to his Creator. Believers can benefit from the meanings of this Good Name of Allah by being certain that only He, praise to Him, is the Best of Creators, as He created them and imaged them in the best of images (Al-Taghabun, 64: 3). Thus, He is worthy of their worship, obedience, and gratitude. Believers should also make the work they do as best, most beneficial, and most beautiful, as they can. ***    23. Al-Bari': The Maker, The Inventor, The The Curer     الْبَارِئُ Note: The apostrophe placed after the letter "i" (in this Name), refers to a glottal stop.  “Al-Bari'u” is an adjectival name, derived from the verb “bara-a,” which generally means to make or do something. With reference to Allah, praise to Him, it means that He is the One Who does something and brings it out to existence, after creating it, that is after deciding it and determining its qualities, as mentioned by Ibn Katheer. This Good Name of Allah, "Al-Bari'u" (the Maker, the Inventor) was mentioned once in the Holy Quran, with the definite article (Al), together with three other Good Names of His, in a clear sequence. Allah, praise to Him, is “Al-Khaliq” (the Creator), Who decides to bring a non-existent thing to existence, and determines its qualities. He is “Al-Bari’u” (the Maker, the Inventor), Who makes new creations, after deciding and determining them. He is also “Al-Musawwir” (the Fashioner), Who fashions His creations as He wills, and in a way that enables them to perform the functions they were created for (Al-‘Hashr, 59: 24).   هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ (الْحَشْرُ ، 59: 24). He is Allah, the Creator, the Maker, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise (Al-‘Hashr, 59: 24). This Good Name of Allah, "Al-Bari'u" (the Maker, the Inventor) was also mentioned twice in one verse, in the Holy Quran, without the definite article (Al). That was in the context of mentioning the address of Moosa (Moses), peace be upon him, to his people, who took the calf as a partner with Allah, during his absence. He told them to repent to their “Bari’” (Maker), and to kill themselves, so Allah may accept their repentance (Al-Baqara, 2: 54).  وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِاتِّخَاذِكُمُ الْعِجْلَ فَتُوبُوا إِلَىٰ بَارِئِكُمْ فَاقْتُلُوا أَنفُسَكُمْ ذَٰلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ ‎(الْبَقَرَةُ ، 2: 59).   And (recall) when Moussa (Moses) said to his people, "O my people, indeed you have done injustice to yourselves by your taking of the calf (for worship). So, repent to your Maker and kill yourselves. That is better for you with (in the sight of) your Maker." Then, He accepted your repentance. Indeed, He is the Accepting of repentance, the Merciful (Al-Baqara, 2: 54).   In his interpretation of verse 59: 24 of the Holy Quran, Al-Tabari mentioned that “Al-Bari'u” (the Maker, the Inventor) is the One Who brought His creations to existence, with His own capability. Ibn Katheer added that He is the One Who implemented and brought to existence that which He determined and decided. He is alone in doing so, because “not everyone who determines a thing is capable of implementing his/her determination and bringing it into existence.   Al-Qurtubi provided a more elaborate explanation, particularly in his book, “Al-Asna,” saying that “Al-Bari'u” is the Maker and the Inventor. Nobody, other than Allah, should be named or described as such. So, while Allah is the Maker and the Inventor, His creations are the made and invented.   Moreover, Al-Qurtubi differentiated between the meanings of the four related Good Names of Allah: Al-Bari'u (the Maker), Al-Khaliq (the Creator), Al-Badee’u (the Originator), and Al-Musawwir (the Fashioner).   He pointed that while “Al-Khaliq” (the Creator) decides and determines the creations of things, “Al-Bari'u” (the Maker) carries out that decision, by bringing things into existence. “Al-Musawwir” (the Fashioner) refers to fashioning things after their existence. Finally, Al-Bari'u (The Maker) is the One Who originated the creation of water, dirt, fire, and air out of nothing. Then, He created other creations out of them. Thus, “Al-Bari'u” (the Maker) is also “Al-Badee’u” (the Originator). However, it is different from “Al-Badee’u” (the Originator) in that Allah was knowledgeable of that which He originated before originating it. Another meaning of Al-Bari'u is the Healer. Believers call on Allah with this Name when they ask Him to heal them. This meaning is derived from the meaning of the Arabic verbs, which refer to the act of healing performed by ‘Eissa (Jesus), pbuh, as mentioned in verses 3: 49 and 5: 110.   وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ (آلِ عِمْرَانَ ، 3: 49).   وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي  (الْمَائِدَةُ ، 5: 110).   … I cure the blind and the leper (Al-i-‘Imran, 3: 49).   … and you cured the blind and the leper with My permission (Al-Ma-ida, 5: 110). Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: “Allahumma, Anta Al-Khaliq, Al-Bari'u, Al-Musawwir” (O Allah, You are the Creator, the Maker, the Fashioner, and the Healer). I am asking for the best in this life and the best in the hereafter. I am also asking You to heal me from the sickness which I have, as You are the true Healer, and the Most Merciful. Nobody should be named as “Al-Bari'u,” or “Bari’u,” with the definite article (Al), or without it, as only Allah, praise to Him, is the only One Who is the Maker, the Inventor, and the true Healer of His creations. However, a boy can be named as “’Abdul-Bari’,” (Worshipper of the Maker, the Inventor, the Healer), which is an appreciation for these great and exclusive capabilities of Allah and a recognition of his worship to his Creator. Believers can benefit from the meanings of this Good Name of Allah by making use of what is available to them, for their own benefit, for achieving their goals, and for satisfying their needs, within the realm of obedience to “Al-Bari’u” (the Maker), and while attempting to be close to Him. *** 24. Badee’u Al-Samawati wal Ardh: Originator of the heavens and the Earth   بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ “Badee’u Al-Samawati wal Ardh” (Originator of the Heavens and the Earth) is an adjectival compound Good Name of Allah, which is composed of three words. The first word is “Badee’u,” which is an adjectival name, derived from the verb “bada-‘a,” meaning to make something happen, bring it out to existence, and to invent it, in a new way which has not happened before. The other two words “Al-Samawat wa Al-Ardh” mean “the heavens and the Earth,” respectively. As a Good Name of Allah, “Badee’u Al-Samawati wal Ardh” is the Originator of the heavens and the Earth, Who was not preceded in bringing them out into existence by anyone else. He originated them in an unprecedented beauty, accuracy, and functionality. Exalted He is, as the Originator, and as the Best of Creators. This Good Name of Allah was mentioned twice in the Holy Quran without the definite article (Al). It came in the context of mentioning the creation of the heavens and the Earth, with a command from Allah, the Originator, for them to be, and they were (Al-Baqara, 2: 117). He is alone in the creation of everything, including the heavens and the Earth. He has no wife, and consequently He has no son (Al-An’am, 6: 101). Exalted He is, above their falsehoods.    بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ (الَبَقَرُة ، 2: 117).   بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُن لَّهُ صَاحِبَةٌ ۖ وَخَلَقَ كُلَّ شَيْءٍ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ (الأنْعَامُ ، 6: 101).   (He is) Originator of the heavens and the Earth. When He decrees a matter, He only says to it, "Be," and it is (Al-Baqara, 2: 117).   (He is) Originator of the heavens and the Earth. How could He have a son when He does not have a companion and He created everything? And He is, of all things, Knowing (Al-An’am, 6: 101).   Al-Qurtubi agreed with Al-Tabari on that "Al-Badee’u" of the heavens and the Earth is the One Who originated them, which means the One Who invented them and brought them into existence. Ibn Katheer supported this interpretation, saying that "Al-Badee’u" is the Creator of the heavens and the Earth, in a form that did not exist before, which means that He is the Originator of that which He creates, and nobody did that before Him.   Al-Qurtubi elaborated on the meaning of "Al-Badee’u," mentioning that this Name is a derivative of the Arabic verb “bada-'a,” which means to originate things. So, "Al-Badee’u" is the One Who originated things in the sense that He was the first in bringing them out to existence. He is also the One Who creates things as He wills, anew, amazing, and without resemblance to any existent thing before. This meaning is derived a verse in the Holy Quran, which states that Prophet Mu'hammed, pbbuh, was not the first Messenger of Allah: “Say, "I am not something original (the first) among the messengers” (Al-A’hqaf, 46: 9).   Thus, "Al-Badee’u," is the Originator of the heavens and the Earth. Nobody preceded Him in doing so. He originated them in an amazing beauty, perfection, and functionality. Exalted is Allah, the Best of Creators. Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: “Allahumma, Anta Al-Badee’u” (O Allah, You are the Originator of the heavens and the Earth). I am asking You for Your support for the effort which I intend to start, so it can be as best as I can do. Nobody should be named as “Al-Badee’,” with the definite article (Al), or without it, as only Allah, praise to Him, is the Originator of the heavens, the Earth, and what is in and between them. However, a boy can be named as “’Abdul-Badee’” (Worshipper of the Originator of the Heavens and the Earth), which is an appreciation for this great and exclusive capability of Allah, and a recognition of his worship to his Creator. Believers can benefit from the meanings of this Good Name of Allah by doing their best to be “originators,” in what they do, which is an encouragement for them to be inventors, leading to more benefits for them, other people, and the environment they live in.    ***   25. Fatir Al-Samawat wa Al-Ardh (pronounced as fatirus samawati wal ardh):  First Creator of the Heavens and the Earth     فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ “Fatir Al-Samawat wa Al-Ardh (First Creator of the Heavens and the Earth) is an adjectival compound Good Name of Allah, which is composed of three words. The first is “Fatir,” which is an adjectival name derived from the verb “fatara,” meaning to begin or invent something. The other two words “Al-Samawat wa Al-Ardh” mean “the heavens and the Earth,” respectively. This meaning of the first word was mentioned by Al-Qurtubi, based on an explanation by Ibn ‘Abbas, mAbpwh. [47]   As mentioned before, “Al-Fatir” is one of the five Good Names of Allah, which are related to the concept of creation, as in the example of creating the heavens and the Earth. As such,  Allah, praise to Him, is Al-Khaliq (the Creator), Who decided to create them and He determined their characteristics. He is Al-Fatir (the Frist Creator), Who was the First to begin inventing them. He is Al-Bari’ (the Maker, the Inventor), Who carried out His decision, by bringing them out to existence. He is Al-Badee’u (the Originator), Who did that without following a previous example. He is Al-Musawwir (the Fashioner, the Shaper), Who fashioned them in a way which enables them to perform the functions, they were created to perform.   This Good Name of Allah was mentioned six times in the Holy Quran, without the definite article (Al). It came in all of them meaning “the First Creator” of the heavens and the Earth. He feeds His creations, but not fed by them (Al-An’am, 6: 14). He is the General Caretaker of believers in this lower life and in the hereafter (Yoosuf, 12, 101). He invites His creations to believe in Him, to forgive their sins (Ibraheem, 14: 10). He is “Making the angels (as) messengers, with two, or three, or four wings. He increases in the creation what He will” (Fatir, 35: 1). He is “the Knower of the unknown and the known” (Al-Zumar, 39: 46), and He is the “First Creator of the heavens and the Earth. He has made for you from yourselves, mates, and among the cattle, mates. He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing” (Al-Shoora, 42: 11).   قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ (الأنْعَامُ ، 6: 14).   رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الْأَحَادِيثِ ۚ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ ۖ (يُوسُفُ ، 12: 101).   قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى (إبْرَاهِيمُ ، 14: 10).   الْحَمْدُ لِلَّهِ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ جَاعِلِ الْمَلَائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَّثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۚ يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (فَاطِرُ ، 35: 1).   قُلِ اللَّهُمَّ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ أَنتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِي مَا كَانُوا فِيهِ يَخْتَلِفُونَ (الزُّمَرُ ، 39: 46).   فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ (الشُّورَى ، 42: 11).   Say, "Is it other than Allah I should take as a Caretaker? (He is the) First Creator of the heavens and the Earth, (while) He (is the One) who feeds but is not fed?" (Al-An’am, 6: 14).   My Lord, You have given me some sovereignty and taught me of the interpretation of dreams. (You are the) First Creator of the heavens and the Earth. You are my Caretaker in this life and in the Hereafter" (Yoosuf, 12: 101).   Their messengers said: "Can there be doubt about Allah, (the) First Creator of the heavens and the Earth? He invites you that He may forgive you of your sins, and He delays your death (and reckoning) for a specified term" (Ibraheem, 14: 10).   (All) praise (is due) to Allah, First Creator of the heavens and the Earth, (who) made the angels messengers having wings, two or three or four. He increases in creation what He wills. Indeed, Allah is over everything Capable (Fatir, 35: 1).   Say, "O Allah, (You are the) First Creator of the heavens and the Earth, Knower of the Unknown and the Known, You will judge between your worshippers concerning that over which they used to differ" (Al-Zumar, 39: 46).   (He is the) First Creator of the heavens and the Earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing (Al-Shoora, 42: 11).     The Arabic verb “fatara” (from which the Name “Fatir" is derived) mentioned in the past tense 8 times in the Holy Quran. It was mentioned twice in reference to Allah, praise to Him, Who “fatara” (was the First to begin inventing) the heavens and the Earth (Al-An’am, 6: 79; Al-Anbiya, 21: 56), Who “fatara” the Prophet, pbbuh (Hood, 11: 510), human beings in their lower life (Al-Isra, 17: 51; Al-Room, 30:30)), the Egyptian magicians (Ta-Ha, 20: 72), the believer man who urged his people to follow the Messengers of Allah (Ya-Seen, 36: 20-22), and Ibrahim, peace be upon him (Al-Zukhruf, 43: 27).   The root verb “fatara” (to begin inventing, creating) also came twice in the present tense, once in the future tense, and once as an adjective, in reference to heavens “rupturing” or “cracking” or “breaking apart,” as follows:   The heavens “rupture” or “crack” for hearing the blasphemous claim that Allah, praise to Him, has a son (in Maryam, 19: 90). The heavens are about to rupture or crack when people take somebody else other than Allah as their patron or guardian (Al-Shoora, 42: 5). On the Last Day, the heaven “will rupture or break apart” (Al-Infitar, 82: 1). The heaven is cracked or broken apart on the Last Day (Al-Muzzammil, 73: 18). [48] Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: “Allahumma ya Fatir es-samawati wal ardh” (O Allah, You are the One Who began the creation of the heavens and the Earth). Exalted You are, I am asking You guidance to Your straight path. Give me and my family the best in this life and the best in the hereafter and protect us from the torment of the Fire. Nobody should be named as “Al-Fatir,” or “Fatir,” with the definite article (Al), or without it, as only Allah, praise to Him, is the First Creator of the heavens and the Earth and what is in and between them. However, a boy can be named as “Abdul-Fatir” (Worshipper of the First Creator of the Heavens and the Earth), which is an appreciation for this great and exclusive capability of Allah and a recognition of his worship to his creator. Believers can benefit from the meanings of this Good Name of Allah by doing their jobs and what is expected from them as soon as possible, without delay or postponement. This also includes acting on any good ideas that they may have, which are expected to bring benefits to them and their societies,  as long as these are within the folds of the commands of Allah, asking Him His assistance and His support. *** 26. Al-Musawwir: The Fashioner, The Shaper     الْمُصَوِّرُ "Al-Musawwir" (the Fashioner, the Shaper) is an adjectival name, derived from the verb “sawwara,” which means to draw out, fashion, or shape something in a specific design. As a Good Name of Allah, "Al-Musawwir" was mentioned once in the Holy Quran, with the definite article (Al). It came with two other Good Names of Allah, in relation to creation, and in a clear sequence. As such, Allah, praise to Him, is “Al-Khaliq” (the Creator), Who decides to bring something out from non-existence to existence and determines its characteristics. He is “Al-Bari’” (the Maker), Who does (carries out) what He decides and determines, and He is “Al-Musawwir” (the Fashioner, the Shaper), Who fashions His creations as He wills, to suit the functions He created them for (Al-‘Hashr, 59: 24). هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ (الْحَشْرُ ، 59: 24). He is Allah, the Creator, the Maker, the Fashioner; to Him belong the Good Names. Whatever is in the heavens and the Earth is exalting Him. And He is the Exalted in Might, the Wise (Al-‘Hashr, 59: 24). In his interpretation of verse 24 of Soorat Al-‘Hashr (Chapter 59) of the Holy Quran, Al-Tabari mentioned that "Al-Musawwir" is the One Who creates His creations as He wills. Al-Qurtubi defined "Al-Musawwir" as the One Who plans the fashions of the images He creates and assembles them in different shapes. Ibn Katheer agreed with him and explained the three Names of Al-Khaliq, Al-Bari’, and Al-Musawwir, together, mentioning that He is the One Who, if He wills something, He says to it “Be” and it is, on the form He wants it to be, and on the image, He chooses for it. The fashioning of images represents the fourth stage of the first creation (by creating the first living cell), proportioning, and straightening up of humans (by walking on two legs), as mentioned in verses 7-8 of Soorat Al-Infitar (Chapter 82) of the Holy Quran. It is the stage which preceded the human caliphate (mandate to rule) on the Earth, as reflected in the angels’ prostration to Adam (Al-A’araf, 7: 11). الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ ‎﴿٧﴾‏ فِي أَيِّ صُورَةٍ مَّا شَاءَ رَكَّبَكَ ‎﴿٨﴾ (الانْفِطَارُ ، 82: 7-8). وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ لَمْ يَكُن مِّنَ السَّاجِدِينَ (الأعْرَافُ ، 7: 11). It is He Who created you, proportioned you, and straightened you up (7) In whatever image He willed, He has assembled you (8) (Al-Infitar, 82: 8). And We created you, then We fashioned you (in the human form). Then, We said to the angels, "Prostrate to Adam." So, they prostrated, except for Iblees (Satan), who was not of those who prostrated (Al-A’araf, 7: 11). Fashioning of images is also a reference to the first creation, in which the Creator, praise to Him, made humans on the best of images, in comparison with His other creations (Ghafir, 40: 64; Al-Taghabun, 64: 3). However, during the second creation, in the womb, fashioning points to God’s will, in the selection of the genetic heredity of the fetus from parents and relatives, to form its internal structure and its external image. [49] اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ قَرَارًا وَالسَّمَاءَ بِنَاءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ (غَافِرُ ، 40: 64). خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ الْمَصِيرُ (التَّغَابُنُ ، 64: 3). هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ (آلِ عِمْرَانَ ، 3: 6). It is Allah who made for you the Earth a place of settlement, and the sky a (ceiling) structure, and fashioned you, and made your images the best … (Ghafir, 40: 64). He created the heavens and the Earth in truth, and fashioned you, and made your images the best, and to Him is the (final) destination (Al-Taghabun, 64: 3). It is He who fashions you in the wombs however He wills. There is no deity except Him, the Exalted in Might, the Wise (Al-i-‘Imran, 3: 6). In his book, “Al-Asna,” Al-Qurtubi mentioned explanations from three interpreters before him, for this Good Name of Allah, "Al-Musawwir."  Ibn Al-‘Arabi’s defined it as the One Who made His creations on different images. Al-Khattabi explained differences as a way to enable people to know each other. Ibn Al-‘Hassar mentioned that this Name includes all necessary characteristics which are required in the invention and fashioning of images. These are capability, knowledge, selection, wisdom, and expertise. This means that fashioning of images comes after creation, as stated in stated in the Holy Quran: “We created you, then we fashioned you” (Al-A’araf, 7: 11). Thus, "Al-Musawwir," praise to Him, is the One Who fashions His creations as He wills, in wonderful systems, which enables them to function internally in the best way possible, and to look externally in the best of images, whether these are living beings or heavenly formations. It is noteworthy that in our time (15th Hijri Century / 21st Century AD), the Arabic name "Al-Musawwir" has a different meaning from that which has been mentioned above. It refers to the photographer, who uses a camera to produce photographs of people, animals, plants, and natural sceneries. As such, he/she cannot be called a "Musawwir," because he/she does not intervene in making the internal structure and the external images of the objects which he/she photographs, as this Good Name of Allah conveys. Instead, a more accurate name for such a person should be a “recorder of images” or a “reflector,” as the camera reflects the images of the photographed objects. Likewise, the sculptor, who makes statues and sculptures, cannot be called a "Musawwir," as thought by Al-Qurtubi. Though he/she mimics the external images of subjects, he/she does not intervene in making their internal structures. In addition, such statues are lifeless, compared with the living creations of Allah, Who shapes their internal structure and external images. The closest meaning of this Good Name of Allah can be explained by the possible jobs done by various teams of machine makers. Making cars, for example, depends initially on the work of a team of designers, who come up with the ideas which they envision in a future car design. Then, another team may be tasked with the job of finding the right measurements and sizes of the machine components. A third team may write down or/and draw the instructions or design of the machine components, including measurements, sizes, and other details. A fourth team may implement the written instructions or the drawn design, in what is known as manufacturing of the machine components and assembling them together. Finally, a fifth team tests the machine performance and functionality, to make sure that it does what it is supposed to be doing. Applying knowledge about this Good Name of Allah is by calling upon Him, with it, saying: “Allahumma, anta Al-Musawwir” (O, Allah, You are the Fashioner, the Shaper), praise to You, there is no other god but You. I am asking you to grant me healthy offspring, with the best of images, so they can worship You in the best way they can and do the best of deeds. Nobody should be named as “Al- Musawwir,” with the definite article (Al), or without it, as only Allah, praise to Him, is the Fashioner (Shaper) of His creations, including humans, whom He made in the best of proportions and images. However, a boy can be named as “Abdul-Musawwir” (Worshipper of the Fashioner), which is an appreciation for this great and exclusive capability of Allah and a recognition of his worship to His Creator. Believers can benefit from the meanings of this Good Name of Allah by preparing well before starting any work they want to do. This means that they should have a clear vision about both of its content and its form. The internal content should show that its components are in harmony and function properly, and the external form should be pleasant to see and suitable to the environment it will be performing in. *** 27. Ghafir Al-Dthanb (pronounced as ghafirudth dthanbi): Forgiver of Sin      غَافِرُ الذَّنْبِ This Good Name of Allah includes the underlined English letters "gh," which represent the twelfth letter of the Arabic alphabet. This letter is pronounced the same way Parisians in France pronounce the letter -r-). There are seven Good Names of Allah, which are derived from the same root verb, “ghafara” (to forgive). These are "Ghafir Al-Dthanb" (Forgiver of Sin), “Al-Ghafour” (the Perpetual Forgiver), “Al-Ghaffar” (the Most Forgiving), “Khayr Al-Ghafireen” (the Best of Forgivers), Dthu Al-Maghfirah (the One with Forgiveness), “Wasi'ul Maghfirah” (the Vast in Forgiveness), and “Ahlul Maghfirah” (the Source of Forgiveness). The root verb “ghafara” means to forgive and to pardon, while shielding a wrongdoing from becoming known publicly. Ibn Katheer explained that when Allah forgives people, He pardons them without making their wrongdoing known to others. Al-Qurtubi elaborated, mentioning that forgiveness is a promise that Allah, praise to Him, made to the believers who proclaim that there is no other god but Him. He further differentiated between the meanings of the first three Good Names of Allah. “Ghafir Al-Dthanb (Forgiver of Sin) is the One Who waives sins and shields shortcomings of sinners. “Al-Ghaffar” (the Abundantly Forgiving) is the One Who goes too far in forgiving people and hiding their shortcomings. “Al-Ghafour” (the Forgiving) is the One Who does forgiveness countless times, while shielding the wrongdoing and shortcomings of His worshippers. The first of these seven Good Names of Allah, "Ghafir Al-Dthanb" (the Forgiver of Sin), was mentioned once in the Holy Quran, together with three other compound Good Names of Allah. Three of these names refer to His forgiveness and generosity towards His worshipper, as well as to acceptance of their repentance. However, the fourth Name refers to the severity of His punishment towards the disbelievers, on the Day of Reckoning, which they are destined to have (Ghafir, 40: 3). غَافِرِ الذَّنبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ إِلَيْهِ الْمَصِيرُ (غَافِرُ ، 40: 3). The Forgiver of Sin, Acceptor of Repentance, Severe in Punishment, Owner of Abundance: There is no deity except Him; to Him is the destination (Ghafir, 40: 3). Allah, praise to Him, tells us that He forgives all sins, for whoever He wills, except polytheism (associating others as gods with Him), which is an abject fabrication, a tremendous sin (Al-Nisa, 4: 48), and going far astray (Al-Nisa, 4: 116). إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا ‎(النِّسَاءُ ، 4: 48). إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا ‎(النِّسَاءُ ، 4: 116). Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin (Al-Nisa, 4: 48). Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray (Al-Nisa, 4: 116). The rationale for the principle of forgiveness is straightening up the life of individuals and society at large. Otherwise, people may continue committing sins and wrongdoing, which may corrupt society and lead to the downfall of the human civilization on Earth. Instead, the promise of forgiveness gives the disobedient sinners the hope of pardoning them, which may lead them to stop committing sins and return back to their Lord, Who promised them forgiveness if they repent and call on Him, asking for forgiveness. They have been promised that their sins will be forgiven, as long as they do not associate other gods with Allah, praise to Him, as we learn from the two verses mentioned above and from the ‘Hadith of the Prophet, pbbuh, which was narrated by Anas Bin Malik, mAbpwh. The rationale for the principle of forgiveness is straightening up the life of individuals and society at large. Otherwise, people may continue committing sins and wrongdoing, which may corrupt society and lead to the downfall of the human civilization on Earth. Instead, the promise of forgiveness gives the disobedient sinners the hope of pardoning them, which may lead them to stop committing sins and return back to their Lord, Who promised them forgiveness if they repent and call upon Him, asking for forgiveness. They have been promised that their sins will be forgiven, as long as they do not associate other gods with Allah, praise to Him, as we learn from the two verses mentioned above and from the Qudsi ‘Hadith of the Prophet, pbbuh, in which Allah was mentioned to have said: “O child of Adam, whenever you call on Me and ask Me (for forgiveness), I forgive you, and I don’t mind.” [50] In addition, God’s promise of forgiveness encourages people to perform the ways of worship and the good deeds, which result in great benefits to the performing individuals and their societies. This was mentioned in the ‘Hadith, in which the Messenger of Allah, pbbuh, said: “Whoever fasts (the month of) Ramadhan, out of faith and anticipation (for reward in the hereafter), his previous sins will be forgiven.” [51] Further, the Prophet, pbbuh, gave glad tidings to the sinners, that Allah, praise to Him, will forgive them if they repent, by purifying themselves (taking a shower), performing prayers, and asking Him for forgiveness, directly after committing a sin. He said: “If a man commits a sin, then (realizing his wrongdoing) he purifies himself (by taking a shower), then he prays, then he asks Allah for forgiveness, Allah will forgive him.” We learn this from the ‘Hadith narrated by Abu Bakr Al-Siddiq, mAbpwh, which ends with verse 135 of Soorat Ali-i-‘Imran (Chapter 3) of the Holy Quran. [52] وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ (آلِ عِمْرَانَ ، 3: 135). And those who, when they commit an immorality or wrong themselves (by transgression), remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah? - and (who) do not persist in what they have done while they know (Al-i-‘Imran, 3: 135).