Names of God in Islam () are the names that each contain attributes of God in Islam, References from: Musnad Ahmad ibn Hanbal no. 3712. graded authentic by Shaikh Albani in Silsilah Ash-Sahihah no. 3528 Sahih Bukhari. Bukhari no. 4712. Sahih Muslim no. 1118 Sharh al-Qawa' Ied al-Muthla p. 134-135, by Muhammad ibn Salih Al-Uthaymin, first print, published by Dar al-Athar in 2001. Sharh ar-Risala att-Tadmuriyyah li Shaykh al-Islaam Ibn Taimiyyah, by Shaikh Dr. Yusuf Al-Ghafish Sharh Al-'Aqida As-Safariyaniyya, by Muhammad ibn Salih Al-Uthaymin, published by Madar ul-Watan KSA, second printing in 2010, pp. 202-203. Dar'u Ta'arudhi Al-'Aqli wan Naqli, 5/ 248 (Maktabah Shamila). Asas at-Taqdiis, pp. 147-148. Al-Ibana ‘an Usl ad-Diyanah, page. 443. implied by the respective properties. Some names are known from only from the Quran or hadith, while others can be found in both sources, although most are found in the Quran.
Allāh is the Arabic word referring to God in Abrahamic religions,"Islam and Christianity", Encyclopedia of Christianity (2001): Arabic-speaking Christians and Jews also refer to God as Allāh. thought to be derived by contraction from al-ʾilāh, which means "the god", (i.e., the only god, reflecting Tawhid) and is related to El and Elah, the Hebrew and Aramaic words for God. Whether or not Allah can be considered as the personal name of God became disputed in contemporary scholarship.Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a Genre Oxford University Press in association with The Institute of Ismaili Studies London p. 478 In Islamic usage and indoctrination, Allah was the God's most unique, proper name,It is generally accepted that the word is not derived from any root and does not carry a dictionary meaning and constitutes the proper name of the real god, or even if it has a dictionary meaning, it loses this meaning when it becomes the name of the real god./Kelimenin herhangi bir kökten türemiş olmayıp sözlük mânası taşımadığı ve gerçek mâbudun özel adını teşkil ettiği, yahut sözlükte bir anlamı olsa bile gerçek mâbuda ad olunca bu anlamı kaybettiği genellikle benimsenmektedir. https://islamansiklopedisi.org.tr/allah and referred to as Lafẓ al-Jalālah (The Word of Majesty). Those who claimed that Allah was the personal name of God also denied that this name was a derivative name. Some Muslims may use different names as much as Allah, for instance Rabb, Ar-Rahman, or "God" in English. The Quran refers to the attributes of God as "most beautiful names"., , , These names usually denote his praise, gratitude, commendation, glorification, magnification, perfect attributes, majestic qualities, and acts of wisdom, mercy, benefit, and justice from Allah, as believed by Muslims. These names are commonly called upon by Muslims during prayers, supplications, and remembrance, as they hold significant spiritual and theological importance, serving as a means for Muslims to connect with God. Beside these Arabic names, Muslims of non-Arab origins may also sometimes use other names in their own languages to refer to God, such as Khuda in Persian, Bengali and Urdu. or Tengri was used in the Ottoman Turkish language as the equivalent of Allah.
In Sufis, often characterised as the inner, mystical dimension of Islam, Hu / means just 'He', or Parvardigar in Persian are used as names of God. derives from the last letter of the word Allah, which is read as when in the middle of a sentence and appears in many verses as in; "La ilaha illa Hu" Al Imran:18. According to the Wahdat al-wujūd interpretetion, the universe was a manifestation of God's -the absolute being- names, and was manifestations or notions with no real existence. Haydar Amuli refused to make any distinction on this matter, arguing that evil beings like Satan were also manifestations of God's imperial names.Ayman Shihadeh: Sufism and Theology. Hrsg.: Edinburgh University Press. 21. November 2007, ISBN 978-0-7486-3134-6, pp. 54–56.
Interactions and translation
Some of the names attributed to God in Islamic culture are names that create problems in transition from a personal god In the scriptures of the Abrahamic religions, God is described as being a personal creator, speaking in the first person and showing emotion such as anger and pride, and sometimes appearing in anthropomorphic shape. Williams, W. Wesley, "A study of anthropomorphic theophany and Visio Dei in the Hebrew Bible, the Quran and early Sunni Islam", University of Michigan, March 2009 to a universal and transcendent god in understanding; ٱلْعَظِيمُ (al-ʿAẓīm) lit means "He was, or became, great in his bone, then metaphorically said of anything كَبِير [or great]". The reflections of the efforts to give a transcendent understanding when translating these names into other languages can also be seen in examples such as al-Mutakabbir (The Proud Oneself), al-Jalīl (The Angry), al-Muntaqim (The Avenger) and at-Tawwāb (The Returner) (see also: Eisegesis).
Islamic theology rejects definitions and expressions that imply a comparison between God and His creations, because He cannot be likened to His creations in any of His attributes. However, it is observed that many of these names are translated as "the most..." in a comparative mode, as in the expression ( , ), which is also used as an Islamic slogan. In Islamic theology the concept of shirk refers to the rejection of any partnership in God's will and actions, and encompasses understandings that liken His attributes to those of created beings, and view them as limited.
In the Quran, names of angels like Gabriel and Michael etc. are linked to El (or Il), as in other Abrahamic religions. The phrase "Allāhumma," used at the beginning of prayers in Islam, should be the Arabic pronunciation of the Hebrew word "Elohim."Hastings, James, (Ed.) (1913). Encyclopædia of Religion and Ethics, Volume VI: Fiction–Hyksos. Edinburgh: T. & T. Clark. p. 248 Elohim is a plural word (singular El) used for exaltation, like the Hebrew expression "Your Majesty!"
Although the holy book and prophets in the Quran frequently connect themselves to Jehovah, the name Yahweh/Jehovah is unknown in Islam. The word "Rabb" (Lord, Master), which is used in place of Yahweh in Judaism, is also frequently used for Allah in the Quran.
The silence surrounding the name Yahweh in Judaism for several thousand years is thought to be connected to the Ten Commandments, "You shall not take the name of your God Yahweh in vain, for Yahweh will not leave it without punishment."
List of names
Different sources give different lists of the 99 names. The most commonly known list is based on the one found in the Jamiʿ at-Tirmidhi (9th century) that was narrated by al-Walid ibn Muslim, which is the most commonly known. However, al-Tirmidhi comments on his list: "This (version of the) hadith is gharib [unusual]; it has been narrated from various routes on the authority of Abu Hurayrah, but we do not know of the mention of the Names in the numerous narrations, except this one." Other hadiths, such as those of al-Bukhari, Sahih Muslim, Ibn Majah, al-Hakim al-Tirmidhi or Ibn ʿAsākir, have variant lists. Various early Muslim exegetes, including Jaʿfar al-Sadiq, Sufyan ibn `Uyaynah, Ibn Hazm, al-Qurtubi, and Ibn Hajar al-Asqalani, have given their own versions of lists of 99 names.
al-Tirmidhi's list Pronunciation Classical Arabic (Quranic/ classical written forms)Please note the written Arabic spelling of the names written in Arabic in the table are in the vowelled Classical/Quranic form (proper = in the Quran and Ahādith) with the square bracketed "[.]" variant of the written Arabic forms given in common or modern texts—usually in media, some long vowels and punctuations are omitted for the easier typing and reading. RomanizationTranslation Quranic Reference ar-Raḥmān Merciful/ The Beneficent/ All-Compassionate/ Gracious/ Quran: 113 times paired with ar-Rahīm at beginning of Surahs (chapters), and 55 additional places mostly by itself/ unpaired. ar-Raḥīm The Merciful / Merciful / Clement. Quran: 113 times paired with ar-Rahmān at beginning of Surahs (chapters), and 115 additional places often paired with al-Ghafūr, at-Tawwāb, ar-Raʾūf al-Malik The King/ Sovereign/ Dominion/ Possessor (of the Throne of God)., 59:23, 20:114, 23:116 al-Quddūs The Holy/ All-Holy/ All-Pure/ Sacred/ All-Sacred as-Salām Peace/ Calm/ Ever-Tranquil al-Muʾmin The Granter of Security/ the Giver / Believer / All-Assurer al-Muhaymin The Controller/ Absolute Authority Over All/ Guardian Over All/ Absolute Master/ Eternal Dominating al-ʿAzīz The Exalted in Might and Power/ Exalted/ Powerful/ Almighty/ Mighty ,, , ... often paired as al-Aziz al-Hakim, 2:1293:6,3:18,3:62, 5:11814:4 57:1,59:160:5,61:1, 62:3, and al-Aziz al-Rahim,26:9,30:5,32:6,44:42 al-Jabbār The Omnipotent/ Supreme Power/ Possessor of Having All Power/ Strong al-MutakabbirSupreme / Justly Proud by himself al-Khāliq The Creator/ Creator of the Universe/ Maker/ True Originator/ Absolute Author , , , , al-Bāriʾ The Initiator/ Evolver/ Eternal Spirit Worshipped By All, Have Absolute Power Over All Matters, Nature and Events al-Muṣawwir The Fashioner/ Shaper/ Designer/ Artist al-Ghaffār The Repeatedly Forgiving/ Absolute Forgiver/ Pardoner/ Condoner [He Who is Ready to Pardon and Forgive], , , al-Qahhār The Subduer/ Overcomer/ Conqueror/ Absolute Vanquisher