Written and collected by by Zia H Shah MD, Chief Editor of the Muslim Times

Islamic theology holds that God has revealed many Beautiful Names and Attributes (al-asmāʾ al-ḥusnā) in the Qur’an. These names describe God’s essential being and qualities in a manner that allows believers to understand and remember Him. Classical Sunni scholars – including luminaries like al-Bayhaqī, al-Ghazālī, al-Qurṭubī, and al-Nawawī – have discussed and classified these divine names in their works, emphasizing their basis in the Qur’an and their importance in worship and spirituality. Below, we provide a comprehensive overview of these Names of God, including their number, thematic groupings, and the theological significance of each category in Islamic belief and practice.

Total Number of Divine Names in the Qur’an

It is commonly held that God has 99 Beautiful Names based on the well-known hadith: “Allah has ninety-nine names, one hundred minus one; whoever enumerates (understands and lives by) them will enter Paradise.” (Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim)islamqa.info. Nearly all of these 99 Names are explicitly mentioned in the Qur’an, often at the ends of verses. For example, the Qur’an states: “To Him belong the Most Beautiful Names” (Qur’an 7:180) and “Allah – there is no deity except Him. To Him belong the Best Names” (Qur’an 20:8)99namesofallah.name. Classical scholars note that this hadith does not necessarily limit God’s names to only 99 – He has many names and attributes, of which 99 hold special significanceislamqa.infoislamqa.info. However, in practice 99 is treated as a complete set of the primary names by which God has made Himself known in the Qur’an and Sunnah. Scholars like Imām al-Bayhaqī and Imām al-Nawawī compiled lists of these ninety-nine Qur’anic names, and Imām al-Ghazālī famously wrote a treatise explaining each one. These names encapsulate God’s perfections and serve as a means for believers to praise Him and “call upon Him by them”, as the Qur’an itself commands99namesofallah.name.

Classical Themes in the Divine Names

Over centuries, Islamic scholarship developed thematic classifications for the Names of God to better understand their meanings. Imām al-Ghazālī, for instance, noted that the 99 names can be viewed in various categories – such as “names of essence” versus “names of qualities,” and relational versus non-relational attributesal-islam.org. Theologians often distinguished between names that reflect God’s utter transcendence and those that reflect His relationship with creation, without compromising the unity of God’s beingal-islam.org. One common approach divides the names into attributes of “Beauty” (Jamāl) and “Majesty” (Jalāl)cambridge.org. Jamāl (beauty/mercy) names emphasize God’s compassion, love, and generosity, whereas Jalāl (majesty/glory) names emphasize His greatness, awe-inspiring power, and justice. Another approach used by theologians is to categorize names by whether they relate to God’s essence (dhāt), His inherent attributes (ṣifāt), or His acts (afʿāl).

In what follows, we organize the prominent divine names into several thematic categories and summarize each category’s theological significance and spiritual function in Islamic belief and worship. This classification draws on insights from the Qur’an and classical Sunni scholarship (as exemplified by scholars like al-Qurṭubī and al-Ghazālī) to present an accessible yet accurate overview.

Names of Essence (e.g. Allah, al-Aḥad)

Names of Essence are those that refer to God’s being in itself, without reference to creation. These names are utterly unique to God – no one else can possess or share these attributes cambridge.org. The primary Name of Essence is Allah (Allah, الله), which is the personal name of God encompassing all His attributes. Linguistically, Allah means “The God” (al-Ilāh), and it is unique in having no plural and no gender cambridge.org. It denotes the One true Deity who alone is worthy of worship. All other beautiful names are considered to describe aspects of the one God named Allah.

Another Name of Essence is al-Aḥad (ٱلْأَحَدُ, “The One”). This name appears in Sūrat al-Ikhlāṣ – “Say: He is Allah, al-Aḥad (the One)” (Qur’an 112:1) – a chapter the Prophet ﷺ described as equal to one-third of the Qur’an. Al-Aḥad signifies absolute oneness and uniqueness: it means that God is singular in His essence, indivisible, and unlike anything elseislam21c.com. As one scholar explains, al-Aḥad is even more exclusive than al-Wāḥid (“the One” in a counting sense); al-Aḥad implies a oneness beyond any numerical concept – a oneness in which there is no secondislam21c.com. This highlights the core Islamic tenet of tawḥīd (divine unity): “There is nothing like unto Him” (Qur’an 42:11).

Theologically, the Names of Essence affirm that God’s existence is necessary and unique. He alone is eternal, uncaused, and self-sufficient – as implied by al-Ṣamad (الصمد, “the Eternal, Self-Sufficient Refuge”), another name in Sūrat al-Ikhlāṣ. These names cultivate in the believer a sense of awe and exclusive devotion. In worship, invoking Allah or saying “ḥuwa Allāhu Aḥad” (“He is God, the One”) focuses the heart on God’s transcendence and absolute singularity, free from any partner or equal. It reminds Muslims that all worship, love, fear, and hope must terminate in God alone, the One who simply is. This category of names functions as the foundation for all others, since acknowledging God’s unique essence is the starting point of faith.

Names of Majesty (e.g. al-Jabbār, al-Mutakabbir)

The Names of Majesty (sometimes called the Jalāl attributes) are those that convey God’s greatness, power, and transcendence over creation. They often inspire awe or even fear, reminding believers of God’s overwhelming majesty and absolute authority. Examples include al-Jabbār (الجبار, “the Compeller” or “Irresistible”), al-Mutakabbir (المتكبر, “the Supremely Great” or “Majestic”), al-ʿAzīz (العزيز, “the Mighty”), al-Qahhār (القهّار, “the Subduer”), and al-Jalīl (الجليل, “the Majestic”). The Qur’an frequently pairs such names with the declaration of God’s transcendence above imperfection. For instance: “He is Allah, other than whom there is no deity, the Sovereign, the Most Holy, the All-Mighty, the Compeller, the Supreme…” (Qur’an 59:23).

These names stress that God’s glory and might are unparalleled. They indicate qualities like irresistible power, pride (in a positive sense) and loftiness, and an authority that none can challenge. Classical scholars describe that through His Jalāl names, God manifests awe and justice in the universe cambridge.org. For example, al-Jabbār signifies that God enforces His will over all of existence – nothing can escape His decree. Al-Mutakabbir denotes that all greatness belongs to Him alone (He is “the Possessor of all greatness”); any human sense of pride fades before God’s true magnificence en.wikipedia.org.

Theologically, Names of Majesty uphold God’s tanzīh – His complete exaltation beyond the limits of creation. The Qur’an states, “Allāhu Akbar” (Allah is greater than all things), capturing the spirit of these names. They serve to humble the believer and inculcate reverence (khushūʿ). In worship, reflecting on Jalāl names elicits feelings of fear and majesty (haybah). For instance, knowing God is al-Qahhār (the Subduer who prevails over all) and al-ʿAzīz (the Invincibly Mighty) compels one to submit sincerely, realizing that defiance of God is futile. It also consoles believers that any oppressor or tyrant is insignificant before al-Jabbār – ultimate justice belongs to God. Thus, these names inspire humility, obedience, and patience, as one recognizes God’s overpowering greatness. At the same time, they balance the tender hope given by the Names of Mercy (coming next), ensuring that a believer’s relationship with God is marked by both awe and intimacy.

Names of Mercy and Beauty (e.g. al-Raḥmān, al-Wadūd)

In contrast to the majestic names, the Names of Mercy and Beauty emphasize Allah’s benevolence, grace, and loveliness. These correspond to the Jamāl attributes – those of kindness, mercy, and generositycambridge.org. They describe God as gentle, loving, and beneficent toward creation. The foremost among these are al-Raḥmān (الرَّحْمٰن, “The Most Merciful” or “All-Beneficent”) and al-Raḥīm (الرَّحِيم, “the Most Compassionate” or “Most Merciful” in a specific sense). Tellingly, al-Raḥmān and al-Raḥīm are the two names invoked at the start of nearly every chapter of the Qur’an (“In the Name of Allah, al-Raḥmān, al-Raḥīm”), highlighting that mercy is His primary attribute. Other Jamāl names include al-Wadūd (الودود, “the Loving”al-islam.org), al-Karīm (الكريم, “the Generous”), al-Laṭīf (اللّطيف, “the Subtle, Gentle”), al-Ra’ūf (الرؤوف, “the Compassionate” or “All-Pitying”), and even al-Jamīl (“The Beautiful”) as mentioned in hadith.

These names show that God’s relationship with the world is fundamentally based on mercy and love. Islamic tradition holds that God’s mercy encompasses everything: “My Mercy encompasses all things” (Qur’an 7:156). The Prophet Muhammad ﷺ said in a famous hadith qudsī (divine saying): “My mercy prevails over My wrath.”cambridge.org. This is reflected in the Qur’an as well: “Your Lord has prescribed mercy upon Himself” (Qur’an 6:12) and “Indeed, Allah is Forgiving and Merciful (Ghafūr Raḥīm)” (Qur’an 6:54)cambridge.org. Classical scholars like al-Qurṭubī note that al-Raḥmān indicates an all-encompassing mercy for all creatures, while al-Raḥīm indicates a special, continuous mercy reserved for believers – underscoring the boundless and layered nature of God’s compassion.

Theologically, the Names of Mercy and Beauty balance the Names of Majesty. They assure that alongside God’s greatness is His goodness. For the believer, these names nurture love (ḥubb) and hope (rajā’) in God. When a Muslim says “yarḥamuka’Llāh” (“may God have mercy on you”) or prays invoking al-Raḥmān, they are appealing to God’s limitless compassion. In worship and spirituality, Jamāl names encourage qualities like gratitude, reliance, and softness of heart. Believers are taught to emulate these attributes on a human level – for example, to be forgiving and kind because Allah is al-Ghafūr (All-Forgiving) and al-Wadūd (Loving). Many devotional litanies (adhkār) focus on these names, such as repeatedly reciting ar-Raḥmān ar-Raḥīm to internalize God’s mercy. In short, the Names of Beauty foster a personal connection of love between the believer and God, portraying Him as compassionate and approachable, the source of all kindness and beauty in existencecambridge.org.

Names of Knowledge and Awareness (e.g. al-ʿAlīm, al-Khabīr)

This category encompasses the divine names related to God’s omniscience and perfect awareness of all things. The Qur’an constantly reminds that nothing is hidden from Allah’s knowledge. Names in this group include al-ʿAlīm (العليم, “The All-Knowing”), al-Khabīr (الخبير, “The All-Aware”), al-Baṣīr (البصير, “The All-Seeing”), al-Samīʿ (السميع, “The All-Hearing”), and al-Ḥakīm (الحكيم, “The Wise”). Each of these highlights a facet of God’s knowledge: al-ʿAlīm indicates that God knows everything, down to the smallest detail; al-Khabīr implies intimate knowledge of inner realities; al-Samīʿ and al-Baṣīr mean that God hears every sound and sees everything visible or hiddenal-islam.org; al-Ḥakīm means God not only knows all things but is perfectly wise in His judgment of things.

In Islamic theology, one of the fundamental affirmations is that God’s knowledge is all-encompassing and unfailing. The Qur’an states, “He has knowledge of all things” and “Not a leaf falls but He knows it” (Qur’an 6:59). Nothing in the heavens or earth – not even our secret thoughts – are outside His awarenessal-islam.org. Scholars often enumerate ʿilm (knowledge) and ḥikmah (wisdom) among God’s essential attributesal-islam.org. Unlike human knowledge, which is limited and acquired, God’s knowledge is infinite, eternal, and innate (underived from any external source)cambridge.org.

The spiritual function of these names is to cultivate a constant consciousness of God (taqwā). Believers are reminded that Allah is al-Raqīb (“the Watchful”), ever observant of one’s deedsbooksofmuslims.com. This creates a healthy sense of accountability and sincerity (ikhlāṣ) – for example, a Muslim mindful of al-Baṣīr and al-Samīʿ will think twice before committing a sin in private, knowing that God sees and hears even the innermost whispers. On the other hand, these names also bring comfort: Allah knows our troubles, hears our prayers, and is aware of our needs better than we ourselves. Invoking al-ʿAlīm or al-Khabīr in supplication is a way of entrusting our unknown affairs to the One who cannot be unaware. Classical scholars like al-Ghazālī also point out an ethical dimension: since God is al-ʿAlīm, lovers of God should pursue knowledge and truth, and since He is al-Ḥakīm, they should seek wisdom and act with understanding. In summary, God’s Names of Knowledge and Awareness reinforce His role as the all-seeing Judge and guardian over creation and inspire believers to live honestly and wisely under God’s watchful care.

Names of Power and Action (e.g. al-Qādir, al-Fattāḥ)

The Names of Power and Action highlight Allah’s omnipotence and His active agency in the running of the universe. They affirm that God not only knows everything but can do all things and does enact His will in creation. Key names in this category include al-Qādir or al-Qadīr (القادر / القدير, “The All-Powerful” or “Completely Able”), al-Muqtadir (المقتدر, “The Omnipotent” or “Supremely Powerful”), al-Khāliq (الخالق, “The Creator”), al-Fāṭir (فاطر, “The Originator”), al-Faʿʿāl (الفعّال, “The [Effector of] All Actions” – from Qur’an 11:107), al-Fattāḥ (الفتاح, “The Opener” or “Judge/Victor”), and al-Razzāq (الرزاق, “The Provider”). Also included are al-Muḥyī (المحيي, “The Giver of Life”) and al-Mumīt (المميت, “The Bringer of Death”), which specifically denote God’s power over life and death. The Qur’an often presents these names in contexts of creation and sustenance, for example: “Allah is the Creator of all things” (39:62), “Surely Allah alone is the Provider (al-Razzāq), Lord of Power, Steadfast” (51:58), and “He gives life and causes death, and He has power over all things (wa Huwa ʿalā kulli shayʾin Qadīr)”.

In Islamic doctrine, omnipotence (qudra) is a central attribute of Godal-islam.org. Nothing can thwart His decree: “When He wills a thing to be, He only says ‘Be’ – and it is” (Qur’an 36:82). Classical theologians sometimes call these “Names of Acts” (asmāʾ al-afʿāl) because they describe God doing something – creating, sustaining, resurrecting, etc.cambridge.org. For instance, al-Khāliq indicates God’s ongoing act of creation; al-Fattāḥ can mean the One who “opens” the gates of mercy or “opens” the solutions to problems (hence, the Granter of victory or judgment). Al-Qādir and al-Muqtadir declare that no feat is beyond God’s ability, whether it is originating the cosmos or answering an individual’s duʿā (prayer).

For believers, these names reinforce trust (tawakkul) in God’s power. Knowing that Allah is al-Qadīr – absolutely capable – instills confidence that all outcomes are under His control. In supplication, Muslims often invoke these names when asking for help or miracles, recognizing God as the only one who can change any situation. For example, one might say “Yā Fattāḥ, iftah ʿalayna” (“O Opener [of doors], grant us an opening [to success]”). The spiritual function here is to acknowledge human powerlessness and reliance on the divine will. The Prophet ﷺ taught that even daily needs should be asked from Allah, the Provider, who feeds the birds in the sky and brings forth provision from the earth. These names also encourage acceptance of destiny (qadr): since Allah is the active agent in all that occurs, a believer finds solace that life’s events – even trials – are governed by al-Ḥakīm (the Wise) and al-Qādir (the Powerful) together. Classical Sufi scholars further reflected on these names to cultivate contentment (riḍā), knowing the Almighty al-Razzāq will provide what is best. Thus, the Names of Power and Action deepen one’s faith in God’s lordship, reminding us that every heartbeat, every sunrise, and every provision is an intentional act of Godcambridge.org.

Names of Lordship and Sovereignty (e.g. al-Malik, al-Walī)

The Qur’an frequently describes God’s role as Lord, King, and Master over all creation – what Islamic theology calls rubūbiyyah (lordship). The Names of Lordship and Sovereignty underscore God’s absolute dominion, governance, and protectorship. Among these names are al-Malik (الملك, “The King” or “Sovereign”), al-Mālik (المالك, “The Owner” – as in Mālik yawmi’d-dīn, “Master of the Day of Judgment” Qur’an 1:4), Mālik al-Mulk (مالك الملك, “Owner of All Sovereignty” – see Qur’an 3:26), al-Walī or al-Waliyy (الوليّ, “The Protecting Friend, Patron”al-islam.orgal-islam.org), and al-Mawlā (المولى, “The Patron/Lord”). Also relevant is al-Rabb (الرّبّ, “The Lord”), which, while not listed among the 99 in some enumerations, is one of the most common designations of God in the Qur’an (e.g. “Lord of the Worlds”). These names convey facets of authority and governance: al-Malik signifies that the entire universe is God’s kingdom; al-Walī signifies His intimate guardianship and guiding care for His servants; al-Rabb combines the sense of ownership with nurturing lordship (as a rabb is one who raises and sustains).

Theologically, acknowledging Allah as al-Malik and al-Rabb is part of the testimony of faith. “Allahumma mālika’l-mulk, O Allah, Owner of Sovereignty – You give sovereignty to whom You will and take it away from whom You will” (Qur’an 3:26) is a Qur’anic supplication affirming that all power and kingship belong to God aloneal-islam.org. As King of kings, God is utterly independent: Al-Malik is “the One who is free from needing anything, while everything depends on Him”al-islam.org. All creation, willingly or unwillingly, is under His reign and subject to His decrees. These Lordship names also emphasize God’s providence: as al-Walī, He is the supporter and ally of the righteous (“Allah is the Protector (Walī) of those who believe…” Qur’an 2:257), and as al-Mawlā, He is an ever-near guardian.

In terms of spiritual function, the Names of Lordship and Sovereignty instill a profound sense of submission and trust in the believer. If Allah is the true King and Patron, a Muslim owes Him complete loyalty and obedience – much like a subject to a just king, but to an infinitely greater degree. Declaring “subḥāna’l-Malik al-Quddūs” (“Glory be to the King, the Holy”) in prayers, as taught by the Prophet, reinforces humility before His majesty. Knowing God as al-Walī (Friend and Guardian) also brings comfort: one is never truly alone or unprotected, for the King of the Universe is a protecting friend to those who seek Himm.facebook.com. This encourages believers to rely on God in hardship, seek His guidance in decision-making, and feel courage in the face of worldly powers (since no earthly authority can overpower Allah’s will). Moreover, the sense of Allah’s ownership (He is Mālik of everything) promotes detachment from worldly possessions and status – since ultimately all we “own” is on loan from the true Owner. In worship, invoking these names might take the form of praising God’s majesty (e.g. saying Yā Malik al-Mulk in duʿā) and affirming His will above our own (saying “Inshā’Allah” – if God wills – as a habit of recognizing His ultimate control). These lordship names thus reinforce tawḥīd al-rubūbiyyah, the oneness of God in His governance, and invite believers to live as loyal subjects under the care of the most benevolent King.

Names of Justice and Judgment (e.g. al-Ḥakam, al-ʿAdl)

Justice is a central attribute of God in Islam, and several divine names reflect His role as the ultimate judge and arbiter of truth. Al-Ḥakam (الحكم) means “The Judge” or “Arbitrator,” and it occurs in the Qur’an (for example, the Prophet Jacob says “ḥukmu illā lillāh”, “judgment belongs only to Allah” in Qur’an 12:40). Al-ʿAdl (العدل) means “The Just” or “The Embodiment of Justice.” While al-ʿAdl as a name is derived from the Qur’anic descriptions of God’s justice (rather than appearing verbatim as a name), it has been included by scholars in the list of 99 to signify that perfect justice is God’s alone. Other related names include al-Muqsiṭ (المقسط, “The Equitable” – He who distributes justice equitably) and attributes like al-Ḥakīm (“The Most Wise”), which also tie into the idea of wise judgment.

These names affirm that God never wrongs anyone and that He will administer justice with absolute fairness. The Qur’an declares: “Allah does not do injustice (ẓulm) even to the weight of an atom” (4:40), and “Surely Allah is never unjust to His servants” (8:51). As al-Ḥakam, God is the final judge in both this world and the Hereafter – His word and decree decide all matters of right and wrongal-islam.org. Al-Qurṭubī and others describe al-Ḥakam as “the One whose judgment cannot be overturned, and none can repeal His decree”al-islam.org. In other words, His verdict is final and absolutely correct. Likewise, al-ʿAdl implies that God’s actions are all just – if He rewards or punishes, it is done with complete justice. In fact, some theologians defined Allah’s justice as putting everything in its rightful place and not letting any good deed go unrewarded or evil deed go unpunished (unless forgiven). They also note that part of God’s justice is ultimately tempering justice with mercy for those who deserve it, since He has prescribed mercy for Himself.

The theological significance here is huge for the concept of the afterlife: on the Day of Judgment, Allah will be “Mālik Yawm al-Dīn” (Master of Judgment Day) and al-Ḥakam, ensuring every soul sees the consequence of its deeds with complete justiceal-islam.orgal-islam.org. This assures believers that earthly life is morally meaningful – even if perfect justice is not realized in this world, it will be achieved by God in the end. Tyrants who escaped human courts will face the justice of al-Ḥakam, and the oppressed will be compensated by al-ʿAdl.

In spiritual and practical terms, the Names of Justice and Judgment instill a deep sense of moral responsibility and accountability. A Muslim mindful of God’s name al-Ḥakam knows that ultimately they must answer to the Highest Court. This awareness encourages adherence to ethical principles and Islamic law (Sharīʿa), striving to be just in one’s own dealings in imitation of God’s justice. It also provides comfort and patience (ṣabr) in the face of injustice, trusting that “Allah is the Best of Judges” (Qur’an 10:109, 6:114)al-islam.org and that no injustice will be overlooked. In worship, these names often appear when seeking justice or help – for example, one might say “Yā Ḥakam” in a duʿā seeking a fair outcome, or invoke “Yā ʿAdl” when praying for Allah to rectify an oppression. They also appear in prayers for forgiveness, e.g., acknowledging “O Allah, You are just in Your judgment on me” and then pleading for mercy. Ultimately, al-Ḥakam and al-ʿAdl remind the believer that God’s governance of the world is morally perfect, and they encourage us to uphold justice ourselves, as vicegerents of the Just King on earth.

Names of Forgiveness and Clemency (e.g. al-Ghaffār, al-Tawwāb)

Rounding out the picture of Allah’s attributes are those names that emphasize His forgiveness, forbearance, and readiness to accept repentance. These names highlight that while God is Just, He is also willing to pardon those who turn back to Him in sincerity. Important names in this category include al-Ghaffār (الغفار) and al-Ghafūr (الغفور), both of which mean “The All-Forgiving” (slightly different nuances: al-Ghaffār conveys an intensive, repeated forgiveness, while al-Ghafūr conveys extensive, all-encompassing forgiveness). These names come from the root gh-f-r, which means to cover or forgive sins; the Qur’an frequently calls God “Ghafūr Raḥīm” (“Forgiving and Merciful”), pairing forgiveness with mercy. Another is al-Tawwāb (التواب, “The Ever-Relenting” or “Accepter of Repentance”), which means God is ever-returning to His servant with mercy whenever the servant turns back to Him. The Qur’an often says “He is al-Tawwāb al-Raḥīm” – “the Accepter of repentance, Merciful.” Also notable are al-ʿAfūw (العفو, “The Pardoner”), meaning He erases sins completely, and al-Ḥalīm (الحليم, “The Forbearing”), meaning God is not quick to punish sinners but gives them time to repent, out of clemency.

The Qur’an emphasizes these forgiving attributes extensively. Allah encourages believers to seek His pardon: “Do not despair of the mercy of Allah. Indeed, Allah forgives all sins” (Qur’an 39:53). He is described as “al-Ghafūr, Dhū l-Raḥmah” (Forgiving, Possessor of Mercy). One verse states: “Let them pardon and overlook. Do you not wish that Allah should forgive you? For Allah is Forgiving and Merciful.”cambridge.org. This verse not only highlights God’s forgiveness but also ties it to human ethics – as God forgives, we too should forgive others, hoping for His forgiveness. The name al-Tawwāb reassures that no matter how often we err, God is always ready to accept our sincere repentance. The Prophet ﷺ taught that if a person commits sins and repents, God rejoices in forgiving them. Al-Ḥalīm further signifies that God does not immediately punish wrongdoing; He gives chances, and His patience with us is out of compassion.

The theological significance of these names lies in maintaining the balance between justice and mercy in Islam. While God’s justice guarantees moral order, His forgiveness guarantees that hope is never lost. In Islamic creed, no sin is too great to be forgiven if one truly repents before death – because God’s mercy overpowers His wrathcambridge.org. This prevents despair and encourages personal reform. These names also underscore the concept of tawba (repentance) as a continual process in a believer’s life, with God as al-Tawwāb guiding and accepting it.

In worship and spirituality, the impact of these names is profound. Muslims invoke al-Ghafūr and al-Ghaffār daily in their prayers for forgiveness (for example, saying “astaghfirullāh” – “I seek forgiveness from Allah,” which comes from the same root as Ghafūr). The name al-Tawwāb is invoked especially in duʿās after committing mistakes, affirming faith that God will accept one’s return. These practices cultivate hope (rajā’) and humility – hope that our merciful Lord will forgive our shortcomings, and humility in acknowledging our constant need for His pardon. They also encourage us to be forgiving and gentle to others, as God is with us. A famous duʿā of the Prophet goes: “O Allah, You are al-ʿAfūw (the Pardoner), You love to pardon, so pardon us.” This is often repeated especially during Ramadan nights, reflecting how central the seeking of God’s clemency is to Muslim devotion. Ultimately, the Names of Forgiveness and Clemency make divine mercy tangible in the life of a believer: they assure us that Allah’s door is always open for the penitent, and that His compassion can wipe away a mountain of sins and transform a person’s life. In Islamic spirituality, this engenders an intimate feeling of hopeful reliance and love towards God, completing the circle of understanding God’s attributes alongside His majesty and justice.

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In summary, the Beautiful Names of God in the Qur’an present a harmonious spectrum of attributes – from majestic power and justice to intimate mercy and love – that together inform the Islamic understanding of the Divine. Classical scholars like al-Ghazālī emphasized that each of these names is not only a description of God, but also a signpost for how humans should relate to Him and emulate virtuous qualities in a manner befitting our capacitymeccabooks.com. By knowing these names, believers fulfill the Quranic exhortation “Remember Him by His most beautiful names”, deepen their faith and awe, and find guidance for their own character development. In Islamic worship, these names are constantly on a Muslim’s tongue – in prayer, supplication, and meditation – because they are the keys to understanding Who God is. Theologically, grouping the names into categories (Essence, Majesty, Beauty, Knowledge, Power, Lordship, Justice, Forgiveness, etc.) helps illustrate the rich tapestry of Tawḥīd: that the one God is at once the almighty King and the merciful Friend, the just Judge and the generous Provider, the all-knowing Watcher and the gentle Forgiver. This comprehensive grasp of God’s names nurtures a balanced spirituality of reverence, hope, love, and surrender, which lies at the heart of Islamic belief and practice cambridge.org.

Allah (اللّٰه)

Arabic: “إِنَّنِي أَنَا اللَّهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي” (Surah Ṭā-Hā 20:14)
English: “Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance”surahquran.com. (Here Allah Himself speaks, using His name “Allah.”)

Al-Aḥad (ٱلْأَحَد) – The One

Arabic: “قُلْ هُوَ اللَّهُ أَحَدٌ” (Surah al-Ikhlāṣ 112:1)
English: “Say, He is Allah, [who is] One”surahquran.com. (Affirming God’s oneness as Al-Aḥad, the One and only.)

Al-A‘lā (ٱلْأَعْلَى) – The Most High

Arabic: “سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى” (Surah al-A‘lā 87:1)
English: “Exalt the name of your Lord, the Most High”surahquran.com.

Al-Akram (ٱلْأَكْرَم) – The Most Generous

Arabic: “اقْرَأْ وَرَبُّكَ الْأَكْرَمُ” (Surah al-‘Alaq 96:3)
English: “Recite, and your Lord is the Most Generous”surahquran.com.

Al-Ilāh (ٱلْإِلٰه) – The God (Deity)

Arabic: “وَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ ۖ لَّا إِلَـٰهَ إِلَّا هُوَ الرَّحْمَـٰنُ الرَّحِيمُ” (Surah al-Baqarah 2:163)
English: “Your god is one God; there is no deity except Him, the Entirely Merciful, the Especially Merciful”surahquran.comsurahquran.com. (Here ilāh “God” is used, affirming Al-Ilāh as the only God.)

Al-Awwal (ٱلْأَوَّل) – The First

Arabic: “هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ” (Surah al-Ḥadīd 57:3)
English: “He is the First and the Last, the Ascendant and the Intimate…”surahquran.com. (This verse names Allah as Al-Awwal – the First – as well as Al-Ākhir, etc.)

Al-Ākhir (ٱلْآخِر) – The Last

Arabic: “هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ” (Surah al-Ḥadīd 57:3)
English: “He is the First and the Last, the Ascendant and the Intimate…”surahquran.com. (Allah is Al-Ākhir, without end.)

Aẓ-Ẓāhir (ٱلظَّاهِر) – The Manifest (Ascendant)

Arabic: “هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ” (Surah al-Ḥadīd 57:3)
English: “He is the First and the Last, the Ascendant (Manifest) and the Intimate…”surahquran.com. (Aẓ-Ẓāhir – nothing is above Him, He is exalted and manifest.)

Al-Bāṭin (ٱلْبَاطِن) – The Hidden (Intimate)

Arabic: “هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ” (Surah al-Ḥadīd 57:3)
English: “He is the First and the Last, the Ascendant and the Intimate (Hidden)…”surahquran.com. (Allah is Al-Bāṭin, intimately close and hidden from our full comprehension.)

Al-Bāri’ (ٱلْبَارِئ) – The Inventor (Originator)

Arabic: “هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ…” (Surah al-Ḥashr 59:24)
English: “He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names… And He is the Exalted in Might, the Wise”surahquran.com. (Here Al-Bāri’ – “the Inventor” – appears alongside Al-Khāliq and Al-Muṣawwir.)

Al-Barr (ٱلْبَرّ) – The Most Benign and Kind

Arabic: “إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ” (Surah aṭ-Ṭūr 52:28)
English: “…Indeed, He is the Most Kind, the Merciful”surahquran.com. (Allah is Al-Barr, perfectly kind and gracious.)

Al-Baṣīr (ٱلْبَصِير) – The All-Seeing

Arabic: “لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ” (Surah ash-Shūrā 42:11)
English: “…There is nothing like unto Him; and He is the Hearing, the Seeing”surahquran.com. (Declaring Allah as As-Samī‘ and Al-Baṣīr – the All-Hearing, All-Seeing.)

At-Tawwāb (ٱلتَّوَّاب) – The Accepting of Repentance

Arabic: “ثُمَّ تَابَ عَلَيْكُمْ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ” (Surah al-Baqarah 2:37)
English: “…Then He accepted Adam’s repentance; indeed, He is the Accepting of repentance, the Merciful”hadithoftheday.com. (Allah is At-Tawwāb, who relents toward the repentant.)

Al-Jabbār (ٱلْجَبَّار) – The Compeller (Irresistible)

Arabic: “هُوَ اللَّهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ… الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ” (Surah al-Ḥashr 59:23)
English: “He is Allah – there is no deity except Him – … the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him”surahquran.com. (Names Al-Jabbār and Al-Mutakabbir appear in this verse.)

Al-Ḥāfiẓ (ٱلْحَفِيظ) – The Preserver (Guardian)

Arabic: “إِنَّ رَبِّي عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ” (Surah Hūd 11:57)
English: “…Indeed, my Lord is Guardian over all things”x.com. (Here ḥafīẓ denotes Allah’s preservation and watch over everything, i.e. Al-Ḥāfiẓ.)

Al-Ḥasīb (ٱلْحَسِيب) – The Reckoner (Sufficient)

Arabic: “إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ حَسِيبًا” (Surah an-Nisā’ 4:86)
English: “…Indeed Allah is ever, over all things, an Accountant (Reckoner)”corpus.quran.com. (Affirming Allah as Al-Ḥasīb, who takes full account of everything.)

Al-Ḥafiyy (ٱلْحَفِيّ) – The Gracious, Ever-Kind

Arabic: “سَأَسْتَغْفِرُ لَكَ رَبِّي ۖ إِنَّهُ كَانَ بِي حَفِيًّا” (Surah Maryam 19:47)
English: “I will ask forgiveness for you from my Lord. Indeed, He has always been gracious to me.” (Ibrāhīm describes Allah as Al-Ḥafiyy, exceedingly gracious and kind to him.)

Al-Ḥaqq (ٱلْحَقّ) – The Truth (Absolute Reality)

Arabic: “فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ” (Surah Ṭā-Hā 20:114)
English: “So high above all is Allah, the Sovereign, the Truth…”legacy.quran.com. (Allah is Al-Ḥaqq, the ultimate Truth.)

Al-Mubīn (ٱلْمُبِين) – The Clear (Manifest)

Arabic: “…وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ” (Surah an-Nūr 24:25)
English: “…and they will know that Allah is the Clear Truth”internetmosque.net. (Declaring Allah as Al-Ḥaqq al-Mubīn, the Manifest Truth.)

Al-Ḥakīm (ٱلْحَكِيم) – The Wise

Arabic: “…وَاللَّهُ عَلِيمٌ حَكِيمٌ” (Surah an-Nisā’ 4:26)
English: “…And Allah is Knowing and Wise”legacy.quran.com. (One of many verses calling Allah Al-Ḥakīm, the All-Wiseislamweb.net.)

Al-Ḥalīm (ٱلْحَلِيم) – The Forbearing

Arabic: “إِنَّهُ كَانَ حَلِيمًا غَفُورًا” (Surah al-Isrā’ 17:44)
English: “…Indeed, He is Forbearing and Forgiving.” (Describing Allah as Al-Ḥalīm, perfectly patient and clement.)

Al-Ḥamīd (ٱلْحَمِيد) – The Praiseworthy

Arabic: “…وَهُوَ الْغَنِيُّ الْحَمِيدُ” (Surah al-Ḥajj 22:64)
English: “To Him belongs whatever is in the heavens and whatever is on the earth, and He is the Free of need, the Praiseworthy”legacy.quran.com. (Allah is Al-Ḥamīd, worthy of all praise.)

Al-Ḥayy (ٱلْحَيّ) – The Ever-Living

Arabic: “اللّٰهُ لَا إِلٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ” (Surah Āl ‘Imrān 3:2)
English: “Allah – there is no deity except Him, the Ever-Living, the Sustainer of existence”legacy.quran.com. (This well-known verse names Allah Al-Ḥayy and Al-Qayyūm.)

Al-Qayyūm (ٱلْقَيُّوم) – The Sustainer of Existence (Self-Subsisting)

Arabic: “اللّٰهُ لَا إِلٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ” (Surah Āl ‘Imrān 3:2)
English: “Allah – there is no deity except Him, the Ever-Living, the Sustainer of existence”legacy.quran.com. (Allah is Al-Qayyūm, sustaining all that exists at every moment.)

Al-Khabīr (ٱلْخَبِير) – The All-Aware

Arabic: “…إِنَّ اللّهَ كَانَ عَلِيمًا خَبِيرًا” (Surah al-Ḥujurāt 49:13)
English: “…Indeed Allah is Knowing and Acquainted”legacy.quran.com. (He is fully aware – Al-Khabīr – of all things, as well as Al-‘Alīm.)

Al-Khāliq (ٱلْخَالِق) – The Creator

Arabic: “اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ” (Surah az-Zumar 39:62)
English: “Allah is the Creator of all things, and He is, over all things, Disposer of affairs”legacy.quran.com. (Affirming Allah as Al-Khāliq, Creator of everything.)

Al-Khallāq (ٱلْخَلَّاق) – The Creator (of Perfection), The Generous Creator

Arabic: “إِنَّ رَبَّكَ هُوَ الْخَلَّاقُ الْعَلِيمُ” (Surah al-Ḥijr 15:86)
English: “Indeed, your Lord – He is the Knowing Creator”surahquran.com. (Naming Allah as Al-Khallāq, the supremely creative and all-knowing originator.)

Ar-Ra’ūf (ٱلرَّءُوف) – The Most Kind (Compassionate)

Arabic: “…إِنَّ اللّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ” (Surah al-Ḥajj 22:65)
English: “…Indeed Allah, to the people, is Kind and Merciful”islamawakened.com. (Here Ar-Ra’ūf (Most Kind) and Ar-Raḥīm (Merciful) are mentioned together.)

Ar-Raḥmān (ٱلرَّحْمٰن) – The Most Merciful (Entirely Merciful)

Arabic: “قُلِ ادْعُوا اللَّـهَ أَوِ ادْعُوا الرَّحْمَـٰنَ…” (Surah al-Isrā’ 17:110)
English: “Say, ‘Call upon Allah or call upon the Most Merciful (Ar-Raḥmān).’ Whichever [name] you call – to Him belong the best names…”corpus.quran.com. (Declaring Ar-Raḥmān as a name of Allah.)

Ar-Raḥīm (ٱلرَّحِيم) – The Especially Merciful

Arabic: “…وَهُوَ الْعَزِيزُ الرَّحِيمُ” (Surah ar-Rūm 30:5)
English: “…He is the Exalted in Might, the Merciful”previous.quran.com. (One of many instances of Ar-Raḥīm, e.g. also at the end of Basmala and many verses.)

Ar-Razzāq (ٱلرَّزَّاق) – The Provider

Arabic: “إِنَّ اللَّـهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ” (Surah adh-Dhāriyāt 51:58)
English: “Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength”surahquran.com. (This names Allah as Ar-Razzāq – the Provider – and Al-Matīn – the Firm, Strong.)

Ar-Raqīb (ٱلرَّقِيب) – The Watchful

Arabic: “…إِنَّ اللَّـهَ كَانَ عَلَيْكُمْ رَقِيبًا” (Surah an-Nisā’ 4:1)
English: “…Indeed Allah is ever, over you, an Observer”legacy.quran.com. (Allah is Ar-Raqīb, ever watchful over all people.)

As-Salām (ٱلسَّلَام) – The Source of Peace (Perfect Security)

Arabic: “هُوَ اللَّهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ…” (Surah al-Ḥashr 59:23)
English: “He is Allah – there is no deity except Him – the Sovereign, the Pure, the Perfection (Source of Peace), …”surahquran.com. (The name As-Salām appears here, translated as “the Perfection” or “the Source of Peace.”)

As-Samī‘ (ٱلسَّمِيع) – The All-Hearing

Arabic: “…وَهُوَ السَّمِيعُ الْبَصِيرُ” (Surah ash-Shūrā 42:11)
English: “…and He is the Hearing, the Seeing”surahquran.com. (Allah is As-Samī‘, who hears all, as well as Al-Baṣīr, who sees all.)

Ash-Shakūr (ٱلشَّكُور) – The Appreciative (Grateful)

Arabic: “إِنَّهُ كَانَ غَفُورًا شَكُورًا” (Surah Fāṭir 35:30)
English: “…Indeed, He is Forgiving and Appreciative”previous.quran.com. (Allah is Ash-Shakūr, who values and rewards even our small good deeds.)

Ash-Shakīr (ٱلشَّكِير) – (a form meaning “Appreciative”)

Arabic: “…وَكَانَ اللَّـهُ شَاكِرًا عَلِيمًا” (Surah an-Nisā’ 4:147)
English: “…And Allah is Appreciative and Knowing.” (Allah is described as shākir, meaning He is appreciative of His servants’ faith and gratitude.)

Ash-Shahīd (ٱلشَّهِيد) – The Witness

Arabic: “…إِنَّ اللَّـهَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ” (Surah al-Ḥajj 22:17)
English: “…Indeed Allah is, over all things, Witness”corpus.quran.com. (Allah bears witness over every matter – He is Ash-Shahīd, the universal Witness.)

Aṣ-Ṣamad (ٱلصَّمَد) – The Eternal Refuge

Arabic: “اللّٰهُ الصَّمَدُ” (Surah al-Ikhlāṣ 112:2)
English: “Allah, the Eternal Refuge”recitequran.com. (In this short surah, Allah is called Aṣ-Ṣamad, the eternal, self-sufficient refuge for all.)

Al-‘Ālim (ٱلْعَالِم) – The Knower (of the unseen)

Arabic: “…ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ…” (Surah al-Jumu‘ah 62:8)
English: “…Then you will be returned to the Knower of the unseen and the witnessed, and He will inform you about what you used to do”surahquran.net. (Allah is ‘Ālim al-ghayb wa sh-shahāda, Knower of all unseen and seen – i.e. Al-‘Ālim, the All-Knower.)

Al-‘Azīz (ٱلْعَزِيز) – The Mighty (Exalted in Might)

Arabic: “وَهُوَ الْعَزِيزُ الْحَكِيمُ” (Surah al-Ḥashr 59:24)
English: “…And He is the Exalted in Might, the Wise”surahquran.com. (Frequently Allah is called Al-‘Azīz in the Qur’an, often paired with Al-Ḥakīm.)

Al-‘Aẓīm (ٱلْعَظِيم) – The Magnificent (Supremely Great)

Arabic: “فَتَعَالَى اللّٰهُ الْمَلِكُ الْحَقُّ” (Surah Ṭā-Hā 20:114) – also in Ayat al-Kursī (2:255)
English: “So exalted is Allah, the Sovereign, the Truth…”legacy.quran.com. (Allah’s greatness is implied; elsewhere in Qur’an, e.g. 2:255, He is called Al-‘Aẓīm – “the Most Great.”)

Al-‘Afūw (ٱلْعَفُوّ) – The Pardoner

Arabic: “…إِنَّ اللّٰهَ كَانَ عَفُوًّا قَدِيرًا” (Surah an-Nisā’ 4:149)
English: “…indeed Allah is ever Pardoning and All-Powerful” (Allah is Al-‘Afūw, who forgives and erases sins, as well as Al-Qadīr).

Al-‘Alīm (ٱلْعَلِيم) – The All-Knowing

Arabic: “…وَاللّٰهُ بِكُلِّ شَيْءٍ عَلِيمٌ” (Surah al-Anfāl 8:75)
English: “…and Allah is, of all things, Knowing.” (The Qur’an repeatedly calls Allah Al-‘Alīm, the omniscientislamweb.net.)

Al-‘Aliyy (ٱلْعَلِيّ) – The Most High

Arabic: “…وَأَنَّ اللّٰهَ هُوَ الْعَلِيُّ الْكَبِيرُ” (Surah al-Ḥajj 22:62)
English: “…and that Allah is the Most High, the Grand”legacy.quran.com. (This verse affirms Allah as Al-‘Aliyy, perfectly exalted above all.)

Al-Ghaffār (ٱلْغَفَّار) – The All-Forgiving

Arabic: “إِنَّهُ كَانَ غَفَّارًا” (Surah Nūḥ 71:10) – also cf. “وَإِنِّي لَغَفَّارٌ” (20:82)
English: “Indeed, He is ever an Oft-Forgiving One.” (Allah often declares Himself Al-Ghaffār, who forgives repeatedly and abundantly.)

Al-Ghafūr (ٱلْغَفُور) – The Forgiving

Arabic: “…وَاللّٰهُ غَفُورٌ رَّحِيمٌ” (Surah an-Nisā’ 4:25)
English: “…and Allah is Forgiving and Merciful.” (A common formula describing Allah as Al-Ghafūr, immensely forgiving, and Ar-Raḥīm, merciful.)

Al-Ghaniyy (ٱلْغَنِيّ) – The Self-Sufficient (Rich, Free of need)

Arabic: “…وَاللّٰهُ غَنِيٌّ حَمِيدٌ” (Surah Āl ‘Imrān 3:97)
English: “…and Allah is Free of need (Rich), [worthy of] all praise.” (Allah is Al-Ghaniyy, needing nothing, while all creation depends on Him.)

Al-Fattāḥ (ٱلْفَتَّاح) – The Judge (Opener)

Arabic: “قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ ۚ وَهُوَ الْفَتَّاحُ الْعَلِيمُ” (Surah Saba’ 34:26)
English: “Say, ‘Our Lord will gather us together; then He will judge between us in truth. And He is the Knowing Judge’”surahquran.com. (Here Al-Fattāḥ – the Judge/Opener – is mentioned as “the Knowing Judge.”)

Al-Qādir (ٱلْقَادِر) – The Able

Arabic: “قُلْ هُوَ الْقَادِرُ عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا” (Surah al-An‘ām 6:65)
English: “Say, ‘He is the Able to send upon you a punishment from above you…’” (Declares Allah’s power; al-Qādir – fully capable. See also next entry.)

Al-Qadīr (ٱلْقَدِير) – The All-Powerful (Omnipotent)

Arabic: “…وَاللّٰهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ” (Surah al-Baqarah 2:284)
English: “…and Allah is over all things Competent (Omnipotent)”legacy.quran.com. (This phrase – ‘alā kulli shay’in qadīr – appears many times, affirming Allah as Al-Qadīr.)

Al-Qāhir / Al-Qahhār (ٱلْقَهَّار / ٱلْقَاهِر) – The Subduer (Irresistible)

Arabic: “وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ” (Surah al-An‘ām 6:18)
English: “And He is the subjugator over His servants. And He is the Wise, the Acquainted”corpus.quran.com. (Also in 12:39 and 13:16 Allah is called Al-Qahhār, “the Irresistible Subduer”.)

Al-Quddūs (ٱلْقُدُّوس) – The Most Holy (Pure)

Arabic: “يُسَبِّحُ لِلّٰهِ مَا فِي السَّمٰوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ” (Surah al-Jumu‘ah 62:1)
English: “Whatever is in the heavens and whatever is on the earth is exalting Allah, the Sovereign, the Pure, the Exalted in Might, the Wise”legacy.quran.com. (Here Al-Quddūs – “the Holy/Pure” – is listed among His beautiful names.)

Al-Qarīb (ٱلْقَرِيب) – The Near (Close)

Arabic: “فَإِنِّي قَرِيبٌ” (Surah al-Baqarah 2:186) – also: “إِنَّ رَبِّي قَرِيبٌ مُّجِيبٌ” (11:61)
English: “…I am near. I respond to the supplicant’s call when he calls upon Me…” (2:186). And, “Indeed, my Lord is Near and Responsive” (11:61). These affirm Allah’s nearness – Al-Qarīb – to those who call on Him.

Al-Qawī (ٱلْقَوِيّ) – The Strong

Arabic: “…إِنَّ اللّٰهَ لَقَوِيٌّ عَزِيزٌ” (Surah al-Ḥajj 22:74)
English: “…Indeed Allah is Powerful and Exalted in Might.” (Allah is Al-Qawī, full of strength, and Al-‘Azīz, almighty.)

Al-Qahhār (ٱلْقَهَّار) – See Al-Qāhir (Subduer) above. Allah is often called “Al-Qahhār”, for example: “وَهُوَ الْوَاحِدُ الْقَهَّارُ” – “He is the One, the Prevailing” (13:16, 38:65). This highlights His absolute power to subdue all.

Al-Kabīr (ٱلْكَبِير) – The Most Great

Arabic: “…وَأَنَّ اللّٰهَ هُوَ الْعَلِيُّ الْكَبِيرُ” (Surah al-Ḥajj 22:62)
English: “…and that Allah is the Most High, the Grand”legacy.quran.com. (Allah is Al-Kabīr, infinitely great in His glory.)

Al-Karīm (ٱلْكَرِيم) – The Generous (Most Noble)

Arabic: “يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ” (Surah al-Infiṭār 82:6)
English: “O mankind, what has deceived you concerning your Lord, the Generous?” (Rhetorically affirming Allah’s name Al-Karīm, the Most Generous.)

Al-Laṭīf (ٱلْلَّطِيف) – The Subtle, Most Gentle

Arabic: “اللّٰهُ لَطِيفٌ بِعِبَادِهِ…” (Surah ash-Shūrā 42:19) – also 6:103
English: “Allah is Gentle with His servants; He gives provisions to whom He wills…” (42:19). (Allah is Al-Laṭīf, gentle, benevolent and subtly kind to His creatures.)

Al-Mu’min (ٱلْمُؤْمِن) – The Giver of Security (Guardian of Faith)

Arabic: “الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ…” (Surah al-Ḥashr 59:23)
English: “the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer…”surahquran.com. (Allah is Al-Mu’min, who grants security/faith, and Al-Muhaymin, the Protector.)

Al-Muta‘ālī (ٱلْمُتَعَالِي) – The Most High, Exalted

Arabic: “…وَهُوَ الْعَلِيُّ الْعَظِيمُ” (Surah al-Baqarah 2:255) – also 13:9
English: “and He is the Most High, the Most Great.” (While not explicitly using “al-Muta‘ālī” in this verse, Surah 13:9 calls Him “Al-‘Alī al-Muta‘āl”. Allah is exalted far above anything – Al-Muta‘ālī.)

Al-Mutakabbir (ٱلْمُتَكَبِّر) – The Supremely Great (Possessor of all greatness)

Arabic: “…الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ” (Surah al-Ḥashr 59:23)
English: “…the Exalted in Might, the Compeller, the Superior”surahquran.com. (Al-Mutakabbir signifies Allah’s greatness and majesty above all creation.)

Al-Matīn (ٱلْمَتِين) – The Firm, Steadfast

Arabic: “…هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ” (Surah adh-Dhāriyāt 51:58)
English: “Indeed, it is Allah who is the Provider, the firm possessor of strength”surahquran.com. (Allah is Al-Matīn, unwavering in strength and power.)

Al-Mujīb (ٱلْمُجِيب) – The Responsive (Answerer of prayer)

Arabic: “…إِنَّ رَبِّي قَرِيبٌ مُّجِيبٌ” (Surah Hūd 11:61)
English: “…Indeed, my Lord is Near and Responsive.” (Affirming Allah as the one who answers prayers – Al-Mujīb.)

Al-Majīd (ٱلْمَجِيد) – The Most Glorious

Arabic: “…إِنَّهُ حَمِيدٌ مَّجِيدٌ” (Surah Hūd 11:73)
English: “…Indeed, He is Praiseworthy and Glorious.” (Allah is Al-Majīd, full of glory and honor.)

Al-Muḥīṭ (ٱلْمُحِيط) – The All-Encompassing

Arabic: “…وَكَانَ اللّٰهُ بِكُلِّ شَيْءٍ مُّحِيطًا” (Surah an-Nisā’ 4:126)
English: “…And Allah is, of all things, Encompassing.” (Allah’s knowledge and power surround everything – He is Al-Muḥīṭ.)

Al-Muṣawwir (ٱلْمُصَوِّر) – The Fashioner (Shaper of forms)

Arabic: “هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ…” (Surah al-Ḥashr 59:24)
English: “He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names…”surahquran.com. (Here Al-Muṣawwir – the fashioner of forms – appears.)

Al-Muqtadir (ٱلْمُقْتَدِر) – The Perfect in Ability (Omnipotent)

Arabic: “…إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرٌ” (Surah al-Kahf 18:45)
English: “…Indeed, He is over all things Perfect in Ability (fully capable)”medium.com. (Naming Allah Al-Muqtadir, omnipotent.)

Al-Muqīt (ٱلْمُقِيت) – The Sustainer (Nourisher)

Arabic: “…وَكَانَ اللّٰهُ عَلَىٰ كُلِّ شَيْءٍ مُّقِيتًا” (Surah an-Nisā’ 4:85)
English: “…And ever is Allah, over all things, a Keeper (Powerful Maintainer).” (Interpreting Al-Muqīt as the one who maintains and sustains all creation.)

Al-Malik (ٱلْمَلِك) – The King (Sovereign)

Arabic: “هُوَ اللَّهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ الْمَلِكُ…” (Surah al-Ḥashr 59:23)
English: “He is Allah – there is no deity except Him – the Sovereign…”surahquran.com. (Allah is Al-Malik, the absolute King of all realms.)

Al-Malīk (ٱلْمَلِيك) – The Supreme Sovereign

Arabic: “…عِندَ مَلِيكٍ مُّقْتَدِرٍ” (Surah al-Qamar 54:55)
English: “…in the presence of a Sovereign, Perfect in Ability.” (Here malīkin muqtadir refers to Allah as Al-Malīk, the Sovereign Lord, Al-Muqtadir, fully ableislamweb.net.)

Al-Mawlā (ٱلْمَوْلَى) – The Protector (Patron Lord)

Arabic: “…اللّٰهُ مَوْلَاكُمْ ۖ فَنِعْمَ الْمَوْلَىٰ…” (Surah Āl ‘Imrān 3:150) – also 8:40
English: “…Allah is your protector; and excellent is the protector (Mawlā) and excellent is the helper (Naṣīr)” (see 8:40). (Allah is called Al-Mawlā, the protecting Lord and ally of the believers.)

Al-Muhaymin (ٱلْمُهَيْمِن) – The Watcher (Overseer)

Arabic: “…السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ…” (Surah al-Ḥashr 59:23)
English: “…the Perfection, the Bestower of Faith, the Overseer…”surahquran.com. (Naming Allah Al-Muhaymin, the ever-watchful guardian.)

An-Naṣīr (ٱلنَّصِير) – The Helper

Arabic: “…وَهُوَ خَيْرُ النَّاصِرِينَ” (Surah Āl ‘Imrān 3:150)
English: “…and He is the best of helpers.” (Allah is Khairun-Nāṣirīn, the best helper – implicitly An-Naṣīr, the ultimate aid of the believers.)

Al-Wāḥid (ٱلْوَاحِد) – The One (Unique)

Arabic: “…اللّٰهُ… الْوَاحِدُ الْقَهَّارُ” (Surah ar-Ra‘d 13:16)
English: “Say: Allah [is] … the One, the Prevailing” (also 40:16). (Allah is Al-Wāḥid, uniquely one – see also Al-Aḥad above – and Al-Qahhār, ever dominant.)

Al-Wārith (ٱلْوَارِث) – The Inheritor

Arabic: “وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ” (Surah al-Ḥijr 15:23)
English: “And indeed, it is We who give life and cause death, and We are the Inheritors” (Allah remains after all passes away, as Al-Wārith – heir to all, when everything returns to Him).

Al-Wāsi‘ (ٱلْوَاسِع) – The All-Encompassing, Boundless

Arabic: “إِنَّ اللّٰهَ وَاسِعٌ عَلِيمٌ” (Surah al-Baqarah 2:115)
English: “…indeed Allah is all-Encompassing and Knowing.” (Allah’s mercy, knowledge, and provision are vast without limit – He is Al-Wāsi‘.)

Al-Wadūd (ٱلْوَدُود) – The Most Loving

Arabic: “وَهُوَ الْغَفُورُ الْوَدُودُ” (Surah al-Burūj 85:14)
English: “And He is the Forgiving, the Affectionate” (or “the All-Loving”). (Allah is Al-Wadūd, who loves His righteous servants and is beloved by them.)

Al-Wakīl (ٱلْوَكِيل) – The Trustworthy Disposer of Affairs

Arabic: “…وَكَفَىٰ بِاللّٰهِ وَكِيلًا” (Surah an-Nisā’ 4:81) – also 73:9
English: “…and sufficient is Allah as Disposer of affairs.” (We are urged to rely on Al-Wakīl, the one fully worthy of trust to manage all matters.)

Al-Waliyy (ٱلْوَلِيّ) – The Protective Friend (Patron)

Arabic: “…وَهُوَ يَتَوَلَّى الصَّالِحِينَ” (Surah al-A‘rāf 7:196) – also 42:28
English: “…He is the ally (protector) of the righteous.” (Allah is Al-Waliyy, the nearest protecting friend of those who believe and do good islamweb.net.)

Al-Wahhāb (ٱلْوَهّاب) – The Bestower (Generous Giver)

Arabic: “…إِنَّكَ أَنْتَ الْوَهَّابُ” (Surah Āl ‘Imrān 3:8)
English: “…Surely You are the Bestower”islamweb.net. (In this du’ā’, believers call Allah Al-Wahhāb, recognizing Him as the giver of all gifts and bounties.)

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These above are explicit names of God in the Qur’an, as found directly in the Arabic text (not merely derived). They correspond to the traditional Asmā’ al-Ḥusnā (Beautiful Names of Allah). Each name is confirmed by at least one Qur’anic verse in which it is mentioned verbatim islamweb.net surahquran.com. This comprehensive list (approximately 81 names from the Qur’an islamweb.net) provides the Arabic name, the verse containing it, and an accurate English translation of that verse for study and reference.

Sources:

• The Holy Qur’an – verses on Allah’s Beautiful Names 99namesofallah.nameal-islam.org
• Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim – hadith of 99 Names islamqa.info
• Al-Ghazālī, al-Maqṣad al-Asnā fī Sharḥ Asmā’ Allāh al-Ḥusnā – commentary on the 99 Names al-islam.org meccabooks.com
• Cambridge University Press – God, Evil, and Suffering in Islam, Chapter 2 (Open Access) cambridge.org
• Al-Qurṭubī – Tafsīr (exegesis) on Qur’an 7:180 and related verses (discussions on Asmā’ Allāh al-Ḥusnā)al-islam.org
• Al-Bayhaqī – Al-Asmā’ wa al-Ṣifāt (The Names and Attributes of Allah) – early compilation of the divine names (referenced in Islamqa) islamqa.info
• Ibn Majah, Imam Mālik – as cited in Morrow, Islamic Insights, on invoking Allah by all His Names al-islam.org
• John Renard, Islamic Theological Themes – on jamāl and jalāl (beauty and majesty) attributes in Islamic thought cambridge.org
• Imam al-Nawawī – Commentary on Sahih Muslim (on the 99 Names hadith, consensus of scholars) islamqa.info
• Yāsīn al-Jibūrī, The Ninety-Nine Attributes of Allah – classical descriptions of names like al-Malik, al-Ḥakam, etc. al-islam.org