The Names of Allah

Names of Allaah

(Transcribed) The Names of Allaah – Abu Talhah Dawood Burbank

The Names & Attributes Of Allaah
by Abu Talhah Dawood Burbank (hafidhahullaah)

Transcribed from audio by noble brother Maher ibn Ahmad Attiyeh al-Maqdisi

Posted via SalafisOfFlorida Yahoo groups

[Read or Download PDF Here] 35 Pages

Audio Source:

There’s No One From Amongst You, Except That His Lord Will Speak To Him

Shaykhul-Islaam Ibn Taymiyyah (may Allaah have mercy upon him) mentioned in his writing Al-Aqeedah Al-Waasitiyyah:

The seventh narration which establishes the speech (of Allaah):

It is His (sallallaahu alayhi wa sallam) statement:
“There’s no one from amongst you, except that his Lord will speak to him and there will be no translator between them.”

Imaam Al-Allaamaah Shaykh Muhammad Ibn Saalih al-Uthaymeen (may Allaah have mercy upon him) stated explaining this:

“Allaah will speak to him and there will be no translator between them. That will take place on the Day of Judgment. The translator is the one who is between two individuals who speak different languages. He relays the speech of one to the other.

There are four conditions that have to be met in relation to the one who translates: Trustworthiness, that he is knowledgeable of the language he is translating from, he is knowledgeable of the language he is translating to and he is knowledgeable of the topic that he translating.

In this narration it’s established that from the characteristics of Allaah is: The speech, and it is by way of a voice that is heard and understood.

The person should be be afraid from that speech which will take place between him and his Lord that he will become exposed in front of Allaah, when Allaah addresses him about his sins. Therefore, leave off the acts of sin and have fear of Allaah.”

Source: The Explanation of Al-Aqeedah Al-Waasitiyyah by Al-Imaam Muhammad ibn Saalih al-Uthaymeen (may Allaah have mercy upon him), Maktabah Al-Hikam Ad-Deeniyyahpg. 272

Sisters Upon Al-Istiqaamah

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Classification of the Names of Allaah into Three Categories

Allaah’s Names are not limited to any specific number, and this is understood from the statement of the Prophet (may Allaah raise his rank and grant him peace) in the well-known narration: ))

«…I ask You by every Name that You have, those You named yourself with, those You revealed in Your Book, those You taught one of Your created beings, and those You kept with Yourself as knowledge of the Unseen…»

It was collected by Ahmad,[1] Ibn Hib-baan,[2] and al-Haakim,[3] and it is saheeh (authentic).[4]

The Messenger (sallallaahu `alayhi wa sallam) classified the Names of Allaah into three categories from all the Names He Named Himself with:

[1] Those He has revealed in His Book,
e.g. bismillaahir-Rahmaanir-Raheem (In the Name of Allaah, ar-Rahmaan, ar-Raheem).

[2] Those He has taught one of His created beings

e.g. It is not in the Qur`aan, however, it has been taught by revelation to one of His Prophets. How can anyone be taught a Name of Allaah that is not in the Qur`aan unless he was a Prophet who received revelation? So, he is referring to the Names he learned about Allaah from the revelations that is not in the Qur`aan. An example of this would be al-Witr. Allaah is al-Witr (the Unique One). The Messenger (sallallaahu `alayhi wa sallam) said:

Allaah is Witr , and He loves Witr

So, reference to Allaah being Witr is not found in the Book of Allaah, rather, it comes from the Messenger of Allaah (sallallaahu `alayhi wa sallam).

[3] And those He has kept with Himself as knowledge of the Unseen.

e.g. We have no knowledge of this third category, because Allaah has chosen to keep some of these Names to Himself. So, we do not say, just because we know all the Names in the Qur`aan, and that we’ve gathered all the Names in the Sunnah, that we could have possibly gathered all of Allaah’s Names. We have only been given a little knowledge with regards to His Names. How many Names are there that He has kept for Himself and not revealed to anyone? We do not know. Knowledge of that has not been given to us. We only know the Names that He has Named Himself with in His Book, and the Names His Messenger (sallallaahu `alayhi wa sallam) has conveyed to us. Beyond that, we do not know. We do know from this reference of the Messenger (sallallaahu `alayhi wa sallam) that there are other Names that He did not reveal to us, and that His Messenger (sallallaahu `alayhi wa sallam) did not even know about.

That being the case, we have another proof against those who name Allaah with Names other than those in the Book and the Sunnah; those who go against the tawqeefiyyah nature of Allaah’s Names. They name Allaah with names like Vishnu, al-Muhandis and so on. They name Allaah with names that they feel are good in their meaning, but have no support in the Book or the Sunnah. This is not permissible based on this hadeeth. This hadeeth gives us three categories of Allaah’s Names, and one of them is not good names that you deduce from your own intellect. Rather (we have been given a classification of) Names that Allaah has revealed in His Book, Names that He has taught one of His Prophets, or Names that He has kept for Himself. So this is a refutation and a further support for what was mentioned about Allaah’s Names being tawqeefiyyah.

We have a clear indication from the Messenger (salallaahu `alayhi wa sallam) that Allaah has Names we do not know of. This being the case, anyone who can mention the ninety-nine Names, we say: ‘Those are from the Names that we have knowledge of and there are others we do not have knowledge of.’ In fact, many of the scholars of the past made attempts to enumerate the Names of Allaah so that they may attain the reward from Allaah mentioned in this hadeeth we will discuss. They gathered ninety-nine, and they kept gathering because they needed a principle by which to extract the Names from the verses that would land them on ninety-nine. Some of the scholars had lengthy, lengthy lists of Allaah’s Names that reached up to two hundred names while they were initially trying to gather the ninety-nine mentioned in the hadeeth. However, their principles led them to gather more. Some of them like Ibn Hazm could not count up to ninety-nine, they only got to eighty-some or seventy-some. So, they differed in the numbers of names they gathered, and they did not have the same number although they all tried to gather ninety-nine.

It is not possible for anyone to count or have complete knowledge of the Names that Allaah, the Exalted, has kept with Himself as knowledge of the Unseen.


[1] Collected by Ahmad in his Musnad (1/391, 452)
[2] Refer to Saheeh Ibn Hib-baan bi-Tarteeb Ibn Balbaan (972)
[3] Refer to al-Mustadrak (1929)
[4] Refer to Silsilatul-Ahaadeethis-Saheehah (199) of al-Albaanee and Muqbil ibn Haadee’s comments on Al-Mustadrak (1/696). For further study, review the criticism mentioned in Al`Ilal of ad-Daarqutnee (5/199-201) and Tahqeeq Musnad Ahmad (6/247-250).

Source : Allaah’s Names are not limited to any specific number – Al-Qawaa`id al-Muthlaa , Explained by Moosa Richardson, Notes by Umm Sufyan

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Allaah is Al-`Alee (the Most High) – Al-Qawaa’id al-Muthlaa

Another Name of Allaah (subhaanahu wa ta`aala) is Al-`Alee (the Most High). The Attribute is `Uloow (Loftiness). So Allaah is `Al-Alee and He has Loftiness.

How is Allaah’s Loftiness distinct and more superior in comparison to the loftiness of things in the created realm?

There is nothing and no-one above Allaah, His Loftiness is absolutely perfect, meaning the Highest and Most Lofty.

Some people want to reject the idea that Allaah has rose above His throne. They say: Based on the dunyaa regulations that we know, and the way our created realm works, if you rise above something, then that means you were below it before you rose above it.

However, this is Allaah (`Azza wa Jall) with the most perfect kind of `Uloow and the most perfect kind of Action. So we do not dictate to Allaah how He rose above His Throne. And to say that He was beneath it before He rose above it is not from the statements of the Salaf and it is not understood from the `istiwaa (rising above the Throne).

Some perverted the text in Arabic by saying that Allaah conquered the Throne, This is incorrect. `Istiwaa is known in the Arabic language as irtafa`a `alaa, wartafa`aa, wa sa`ada. This is what the early scholars of the sahaabah and the tabi`oon used to describe the Istiwaa` with – as ascension, rising, and elevating. All of them denote the idea of being Lofty.

When someone ascends above something within the created realm, it means he was underneath it before that. But Allaah’s perfect Ascension would never include that Allaah was beneath something before He has risen above it. He is the Al-`Alee, the Lofty in the most perfect way.

Source : Two Important Principles Concerning Allaah’s Names – Al-Qawaa’id al-Muthlaa by By Shaykh Muhammad bin Saalih Al-’Uthaymeen, Explained by Moosa Richardson, Notes by Umm Sufyan

Related Link:

  • Al-’Alee, Al-’Atheem – Taken from Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen
    With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

القَوِيّ Al-Qawiyy (the Mighty or Strong) : One of the Names of Allaah

القَوِيّ Al-Qawiyy  (The One Perfect in Strength)

Allaah (subhaanahu wa ta`aala) has referred to Himself as Al-Qawee (the Mighty or Strong). The Attribute is Quwaa.

How is the Strength of Allaah (subhaanahu wa ta`aala) the perfect kind of Strength unlike the strength in the created beings?

One way to make the attributes that Allaah has, distinct, and to understand the superiority and perfection of His Attributes is to think about what precedes that Attribute or what follows it, such as Life not being preceded by birth nor followed up by death.

So here, strength that was not preceded by a period of weakness and it is not followed by fatigue or a loss of strength as is the case with the strongest creature on earth that has strength that is limited. It reaches a point where it cannot work anymore and it must rest. So, the strongest creatures reach a point where they exert their strength and they have to take a rest. Does Allaah reach that point? No. Allaah does not reach a point where His Strength goes away and He loses the Attributes of Strength such that He may rest. Allaah is Exalted beyond that. So from that, thinking about the name Al-Qawee, we think about the perfection of Allaah’s Strength and how He is only to be described with the most perfect and complete kind of Strength imaginable.

Source : Two Important Principles Concerning Allaah’s Names – Al-Qawaa’id al-Muthlaa, Explained by Moosa Richardson, Notes by Umm Sufyan

Allaah is Al-`Aleem (the All-Knowing)

Al-`Aleem (the All-Knowing) is one of Allaah’s Names.

Al-`Aleem comes from the word `ilm. So Al`Aleem means one who possesses `ilm. Al-`Aleem includes perfect Knowledge, not preceded by ignorance, nor followed by forgetfulness.

Any knowledge that we possesses has been preceded by ignorance, knowledge is only the result of gaining it. So anyone who has knowledge from us now is because they sought it and it was preceded by ignorance, meaning they were ignorant of what they know. Likewise much of the knowledge that we have now will be followed by forgetfulness or weakness in memory. All of these things are impossible to be understood when we talk about knowledge of Allaah (subhaanahu wa ta`aala).

Allaah’s Knowledge is Perfect, Comprehensive, All-Encompassing detailed Knowledge that has no deficiency, no limit and no restrictions as Allaah (subhaanahu wa ta`aala) is beyond all of these ideas.

Allaah, the Exalted, has said:

The knowledge thereof is with my Lord, in a Record.
My Lord neither errs nor He forgets. [20:52]

The Knowledge of Allaah as He has described Himself with in this verse does not include possibility of unawareness, ignorance nor could it include the possibility of forgetfulness.

The knowledge referred to here is comprehensive knowledge, and it encompasses everything generally and specifically, whether it be related to His Actions or the actions of His Creation.

Allaah, the Exalted, has said:

And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. [6:59]

Again this shows you the expansiveness and comprehensive nature of the Knowledge of Allaah (subhaanahu wa ta`aala).

And no moving (living) creature is there on earth but its provision is due from Allaah. And He knows its dwelling place and its deposit (in the uterus, grave). All is in a Clear Book (Al-Lawh Al-Mahfood – the Book of Decrees with Allaah). [11:6]

He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allaah is the All-Knower of what is in the breasts (of men). [64:4]

The Effect this name of Allaah Should Have on Us as Servants :

1. Fear of Allaah;
2. Obedience to Him because He Sees, Hears, and Knows everything that we do;

If a leaf does not fall in the darkness of the night except that Allaah knows where it falls, then what about us and our actions? Our intentions? And what our chests hide from the people? So knowledge of Allaah increases a person’s consciousness of Allaah; it leads a person to better his practice of Islaam and to stay away from disobedience to Allaah (subhaanahu wa ta`aala).

Source : Two Important Principles Concerning Allaah’s Names – Al-Qawaa’id al-Muthlaa, Explained by Moosa Richardson, Notes by Umm Sufyan

Names of Allaah without “Al-” in the Beginning? – Moosaa Richardson


Assalaamu alaik – regarding the book exemplary principles concerning the names and attributes of allaah – in the evidences section for allaahs names – there may be names with ‘al’ before them but in the evidence used for those names there is no al. For example on page 246,name22 – it gives the name al-haleem but in the ayah below that it says haleemun (not al-haleem) so is this something allowed or is it that the name al haleem is established in another place in the quraan or sunnah ? Should I just trust the names of allaah with ‘al’ at the beginning shown in the book although the evidences used for those names dont always come with ‘al’ ? This is an important issue for me as I am worried about affirming a name for allaah that is not his name so please get back to me as soon as you can.


wa alaykumus-salaamu wa rahmatullaah.

Having “Al-” or not is the only one consideration the scholars use for establishing a Name for Allaah.  If it was only this then we would not be able to complete a list of 99 names, and our list would include other names like “At-Tabeeb” and “Ad-Dahr”.  So the scholars consider the meanings (firstly) of the texts, idhaafah (or lack of it), taqyeed or itlaaq, ishtiqaaq, and the “Al-” prefix.  This is something you can review with an Arabic teacher (who has knowledge of the correct aqeedah) if you are not clear on it.

Specifically, with names like Haleem and Ilaah are discussed, and others, there is no Qur’aanic text referring to Allaah as Al-Haleem or Al-Ilaah, and I do not know of any hadeeth either.  Shaykh Ibn ‘Uthaymeen affirmed them both and others like them without relying on a text with “Al-” since the context in both Qur’aanic passages was unrestricted “mutlaq”.  So the Verse meaning ”Your ilaah is one ilaah, there is no ilaah other than Him…” was used to establish the name Al-Ilaah, and the aayah you mentioned for al-Haleem, and so on.

This is known to the scholars since if you were to stick to only names that come with only clear explicit Alif-Laam ”Al-”, then you would only gather about 40/50 or so names from the texts.  And since the Messenger (sallallaahu alayhe wa sallam) encouraged his ummah to seek after the 99 Names, then there must be another way that just relying only on “Al-”.  And then the scholars differed in their specific methods of deriving Allaah’s Names from the texts.

I hope I was able to help a bit, and Allaah knows best.


Source : Posted by Moosaa Richardson in KSA_Dawah – Group
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Does Talking About Allaah’s Names and Attributes Cause The Common Folk to Doubt? – Shaykh Albaani

Does Talking About Allaah’s Names and Attributes Cause The Common Folk to Doubt?
by The Albaani Blog


May Allaah reward you with good. Regarding mentioning [Allaah’s] Names and Attributes, some people say that the callers to Allaah must not speak about this issue in front of the common masses and riffraff, because delving into such things leads to placing doubt in them, so how true is this statement?


We say to these people: then you [find and] speak about something in front of the common folk which is better than that, you speak about something which is better than that.

And if talking about that does not impress you then you have to speak about something which does other than that, and if you can’t [find something better than Allaah’s Names and Attributes to talk about]–and you won’t be able to–then you will hear what will not please you and this is the thing that doesn’t please you, [but] what is important is that it pleases your Lord. And this is what has reached us from the Salaf’s knowledge and what we hold as religion before Allaah.

And the common folk, as I said to you just now, are upon the natural inborn inclination [that Allaah created man on, al-fitrah], when it is said to them that, ‘[Allaah is] not above, and not below …’ [as the deviant sects say when explaining Allaah’s Names and Attributes] their hearts disapprove of that, but when it is said to them that, ‘Allaah is above all of His creation and there is no created thing above Him,’ [as is the aqidah of the Salaf], then this is what goes with the sound inborn inclination [that Allaah created them on], … the fitrah of Allaah which He has created [all] people upon.[Rum 30:30].

Al-Hudaa wan-Noor, 314.

Rush and flee to the forgiveness and joy of your Lord At-Tawwaab

Note from Aqidatul Wasitiyyah explanation by Shaykh Khaalid Al-Qahtaani:

“For Allah is the most extreme happiness with the tawbah of His slave, more than one of you with (finding) his (lost) riding animal (containing all of his journey’s supplies).”

This is part of a longer Hadith which affirms Allah’s happiness and pleasure. And what do we find Allah is happy with? The tawbah of His slave when he has erred. So find pleasure and be happy with the good news that you have a Lord Who is overjoyed when you return after faltering. Let there be no halting but instead rush and flee to the forgiveness and joy of your Lord At-Tawwaab. Find consolation and let this hadith plant good expectations in Allah. These words of His Messenger carry a message that cuts away at the despair of the one who a slipped. So O slave who often falters, find joy in tawbah and your Lord will be overjoyed with you. O Allah make us of the tawwabin, amin.

Posted by a brother @

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al-’Aqeedah al-Waasitiyyah – ‘Uloo or the Loftiness and Ascendancy of Allah

In the name of Allah, and all praise belongs to Allah. May salutation and blessing also be bestowed upon the Messenger of Allah.

Book : al-’Aqeedah al-Waasitiyyah
Teacher: Shaikh Khaalid ibn Muhammad al-Qahtaanee

On the 9th of Jumaadaa al-Oolaa of the year 1433 coinciding with the 1st of April of the year 2012, we benefited the following from the esteemed Shaikh, Khaalid ibn Muhammad al-Qahtaanee, may Allah preserve him:

Shaikhul Islaam Abul ‘Abbaas Ahmad ibn Taymiyyah (d.728), may Allah bestow mercy upon him, quotes Allah, the Exalted,

“Do you all feel secure that He, Who is (fee) above the heaven (as-samaa’), will not cause the earth to swallow you, and then it should quake?”  Soorah al-Mulk (67):16

This verse and the many other verses comparable to it all affirm the ‘Uloo or the Loftiness and Ascendancy of Allah. The scholars have stated that there are more than one thousand evidences proving the Loftiness and Ascendancy of Allah. How can one have the audacity to deny this superb attribute of our Lord?! Or any other attribute that He, the Most High, has affirmed for Himself?!

This verse proves the Loftiness and Ascendancy of Allah from two perspectives as is understood from the correct tafseer (exegesis)of this verse:

1) “Fee” here does not mean “in”, but rather it means “‘alaa” (above), meaning that Allah is above the heaven. This meaning of “fee” is also seen elsewhere in the Qur’aan such as Allah’s statement conveying Fir’awn’s words to the magicians who began believing in the Lord of Haaroon (Aaron) and Musaa (Moses),

“And surely I will crucify you (‘fee’) on the trunks of date-palms” Soorah Taa Haa (20):71

“Fee” here does not mean that Fir’awn wanted to crucify them inside of the trunks of date-palms, but rather it means on top of the trunks of date-palms. There is no way to escape this understanding! Likewise is the case in understanding the meaning of “fee” in the verse in Soorah al-Mulk.

2) Or we can correctly say that “fee” does mean “in” within this verse in Soorah al-Mulk. However, in doing so we must have the correct understanding of “as-Samaa’” with that usage. In this instance, “as-Samaa’” means “As-Sumu’” which means to be lofty and is indicative of ascendancy. So with this understanding the verse means: Do you feel secure that He, Who is in Ascension, will not cause the earth to swallow you, and then it should quake?

The Fitraah (one’s natural inclination) also proves the ‘Uloo or the Loftiness and Ascendancy of Allah since when one supplicates he naturally and immediately directs himself upwards in prayer. Neither does he direct himself downward with his supplication nor does he direct himself in all directions with his supplication! Rather, he directs his supplication upward.

In this regard, there is the story of al-Juwaynee and al-Hamadaanee. al-Juwaynee was among the leaders of the Ashaa’irah during his time and on one occasion was giving a sermon from the pulpit denying the Ascendancy of Allah, the Exalted, The Most High. al-Hamadaanee stated to him, “But what do you want me to do with this natural inclination Allah has placed inside of me when I supplicate to supplicate upwards towards Allah, The Glorious, The Exalted?!” With this al-Juwaynee halted in a confused state, and he had no other recourse except to descend from the pulpit! May Allah bestow mercy upon them.

Even animals naturally recognize the Ascendancy of Allah, the Exalted, the Most High. Shaikh Khaalid, may Allah preserve him, conveyed to us the story of a friend of his who had a mouse in his home that he had to kill. When he finally trapped the mouse and the mouse realized it had no escape, he witnessed the mouse raising its head upwards towards the sky and then it laid flat on its back raising its hands as though in supplication!

A colleague of mine and fellow student of knowledge, Hesham Sabbah, may Allah preserve him, also confirms witnessing animals acting similarly when in dire straits.

Shaikh Khaalid also mentioned a story conveyed by our Shaikh, Shaikh Saalim, may Allah preserve them both. During a hunting expedition in Iraq, the hunters cornered a coyote and upon its realizing this they witnessed it turning its head upwards towards the sky with tears beginning to drop from its eyes!

If even animals recognize the Ascendancy of Allah, how far away from the truth are human beings who deny this lofty attribute of our Lord?!

Even the intellect proves this as it is well known logic that what is higher is better than that which is lower.

We ask Allah that He places our feet firm upon the ‘Aqeedah (creed) and Manhaj (methodology) of Ahlus Sunnah wal Jamaa’ah (The People of Sunnah and Unity) never allowing us to deviate from it.

Abu Rayhaanah Aqil ibn Kenneth Ingram

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(Aqil Ingram is the imaam and khateeb of Masjid Ahlul Qur’aan wal-Hadeeth, Washington D. C.)
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