Names of God in Islam
[7] 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.
Each name reflects a specific attribute of Allah and serves as a means for believers to understand and relate to the Divine.
As for the established Islamic creed about these unrevealed names of Allah, majority fatwas of scholars said it is obligatory for a Muslim to believe in those names existence along with their attributes, but it is forbidden for Muslims to trying to searching for them without literal evidences from Qur'an and authentic Hadiths.
Gerhard Böwering refers to Surah 17 (17:110) as the locus classicus to which explicit lists of 99 names used to be attached in tafsir.
He is Allāh—there is no god except Him: al-Malik (the King), al-Quddūs (the Most Holy), as-Salām (the All-Perfect), al-Muʾmin (the Source of Serenity), al-Muhaymin (the Watcher), al-ʿAzīz (the Almighty), al-Jabbār (the Supreme in Might), al-Mutakabbir (the Majestic).
To count something means to know it by heart.Islamic tenets has detailed descriptions about to differentiate names with attributes (Arabic: صِفَة, romanized: ṣifāh plural of sˤi.faːt), which has literal abilities of their owns.
[21] According to Sahih Bukhari and Muslim, God has 100 kinds of rahmah (grace/godsend), whereas only one of them already revealed to this world, while the other 99 still withheld for the afterlife.
[24] Both Ibn Taymiyya in his work, The Treaty of Tadmur, and Ibn al-Qayyim has published their statements refuting Jahmiyya,[4] and al-Juwayni respectively; as Jahmiyya scholars and al-Juwayni rejected the existence of the attributes of God and consider the names of God are just semantics without any substances in them.
[citation needed] Sufi mystic Ibn Arabi surmised that the 99 names are "outward signs of the universe's inner mysteries".
[8] Ibn Arabi (26 July 1165 – 16 November 1240) did not interpret the names of God as mere epithets, but as actual attributes paring the universe both in created and possible forms.
[29] Influenced by the metaphysical teachings of Ibn Arabi, Haydar Amuli assigned angels to the different names of God.
The prefixing of the definite article would indicate that the bearer possesses the corresponding attribute in an exclusive sense, a trait reserved to God.
Quranic verse 3:26 is cited as evidence against the validity of using Divine names for persons, with the example of Mālik ul-Mulk (مَـٰلِكُ ٱلْمُلْكُ: "Lord of Power" or "Owner of all Sovereignty"): Say: "O God!
Verily, over all things You have power.The two parts of the name starting with ˁabd may be written separately (as in the previous example) or combined as one in the transliterated form; in such a case, the vowel transcribed after ˁabdu is often written as u when the two words are transcribed as one: e.g., Abdur-Rahman, Abdul-Aziz, Abdul-Jabbar, or even Abdullah (عَبْدُ ٱللّٰه: "Servant of God").
[31] According to Baháʼí scholar ‘Abdu’l-Hamíd Ishráq-Khávari, Bahāʾ al-dīn al-ʿĀmilī adopted the Persian poetic pen name "Bahāʾ" after being inspired by the words of the fifth Twelver Imam, Muhammad al-Baqir, and the sixth Imam, Ja'far al-Sadiq, who stated that the greatest name of God was included in either the Duʿāʾu l-Bahāʾ, a dawn prayer for Ramadan, or the ʾAʿmal ʿam Dawūd.
