Now let us discuss His Attributes in more details:

1. "Allah"

The proper noun "Allah" solely belongs to The Almighty God, the Truth. Anything succeeding it is regarded as an adjective describing it, while it remains a noun indicative of the True God. It combines all His Attributes, and it needs no introduction from others, whereas the other Attributes attain recognition when added thereto. "Allah" is not given to anyone other than Him, nor should it ever be used for anyone besides Him.

"Allah" is the ever-Existent, the One Who causes existence, Who maintains existence, Who creates everything that exists. Whatever He creates shall perish; He never will: "... say: `Allah!' then leave them sporting in their vain discourses" (Qura'n, 6:91).

2. "Al-Rahman"

Allah has said, "All those in the heavens and the earth will come to the Beneficent God obediently" (Qura'n, 19:93).

"Al-Rahman al-Rahim" are two of the Attributes of Allah which remind people of His mercy, of the fact that His act of affecting goodness and rewards reach whomsoever He pleases, thus warding off evil from them. "Al-Rahman" and "al-Rahim" are two concurrent Attributes of His each conveying more meanings of mercy than the other.

"Al-Rahman" is an Attribute specifically relevant to Allah; none besides Him can be called or referred to as such, whereas "al-rahim" can be applied to people: One may be described as "rahim," merciful or kind, but a human cannot be "rahman".

In the Holy Qura'n, we read: "In the Name of Allah, the Most Beneficent, the Most Merciful" (Qura'n, 1:1); "The beneficent God is firm in power" (Qura'n, 20:5). It is an Attribute demonstrating that mercy can be possible only through Him. It means "the One Who grants mercy beyond which there is no other mercy at all and the like of which does not at all exist."

Though derived from mercy, "al-Rahman" is both a noun and an adjective. Neither contradicts the other.

It is commonly known that mercy means: one's desire or power of will to bring goodness to one who is much less than him in status.

3. "Al-Rahim"

Allah, Praise and Glory to Him, has said, "Inform My servants that I am the Forgiving, the Merciful" (Qura'n, 15:49).

"Al-Rahim" is derived from "rahmah," mercy or compassion. "Rahmah" implies the salvation of those who receive it from harm and loss, and their being blessed with guidance, forgiveness and sound conviction. Al-Rahim, i.e. the One Who grants rahmah, is a superlative. It is the highest derivative form of rahmah. Allah has said, "He it is Who sends His blessings on you, and (so do) His angels, so that He may bring you out of utter darkness into the light, and He is Merciful to the believers" (Qura'n, 33:43).

Al-Rahim is the One Who bestows countless blessings. Some say that this word is derived from "Rahim," and we have already come to know that the root word for it is "rahmah," that is, favours from Allah and blessings; surely His blessings cannot be counted, nor can they ever be exhausted.

The Messenger of Allah has said, "One who has no compassion towards people is deprived from Allah's Compassion." He has also said, "One who does not respect the seniors among us, nor shows compassion towards our young, nor safeguards the rights of the scholars among us, is surely none of us." Compassion among the servants of Allah is a sure path to achieving the mercy of Allah. The Messenger of Allah has said, "Be merciful unto those on earth so that those in the heavens may be merciful unto you."

4. "Al-Malik"

God has said, "So exalted be Allah, the True King" (Qura'n, 23:116).

"Al-Malik" conveys the meaning of "One Who is free, by virtue of His Own merits and characteristics, from depending on anything in existence, while everything in existence depends on Him." Nothing in existence can do without Him, whereas everything that exists derives its existence from Him or because of Him. Everything/everyone is His.

Al-Malik occurs in: "Master of the Day of Judgment" (Qura'n, 1:4). Another method of recitation: Melik, King of the Day of Judgment. Al-Maleek exists in this verse: "In the seat of honour with a most Powerful King" (Qura'n, 54:55). "Malikul-Mulk" exists in: "O Allah, Master of the Kingdom!" (Qura'n, 3:26). "Al-Malakoot" exists in: "Therefore glory to the One in Whose hand is the kingdom of all things" (Qura'n, 36:83).

The Almighty has described Himself as being "Malikul-Mulk," the Owner of everything, of the whole domain, saying, "Say: O Allah, Master of the Kingdom!" (Qura'n, 3:26), and "Master of the Day of Judgment" (Qura'n, 1:4), which is one of the first verses of the Holy Qura'n.

A land's owner is its "malik," one legally bound to obey the king, the "malik," with regard to land-related laws issued by the latter, whereas the opposite is not possible.

Among the Attributes of Allah Almighty, the word "al-Malik" has occurred independently, whereas the word "Malik" is always added to something else, such as "Maliki yawmid-Deen," Master of the Day of Judgment; therefore, the first Attribute has to be more revered.

5. "Al-Quddoos"

Allah has said, "Whatever in the heavens and in the earth declares the glory of Allah, the King, the Holy" (Qura'n, 62:1).

"Al-Qudoos" means: the One Whose characteristics cannot be conceived by the senses, nor can He be conceived by imagination, nor can He be realized by any mind or reason or judged by any intellect. Linguistically, it is derived from "quds," purity or cleanness. "Al-bayt al-muqaddas" means the Purified House, the one in which people purify themselves from the filth of sins. Paradise is also called the place of quds because it is free from the ills of the life of this world. Arch-angel Gabriel is called in Islam "al-ruh al-quds," the Holy Spirit, because he is free from any fault in delivering divine inspiration to the messengers of Allah. Allah has described Himself as "... the King, the Holy" (Qura'n, 59:23), and He has also said, "Whatever in the heavens and in the earth declares the glory of Allah, the King, the Holy" (Qura'n, 62:1).

Al-Qudds is the One Who is above need and Whose Attributes are above being deficient. He is the One Who purifies the souls against sinning, Who takes the wicked by their forelocks, Who is above being limited to space or time.

The Messenger of Allah once sent one of his companions to teach Islam to a group of new converts and to lead them in congregational prayers. That companion used not to recite any chapter of the Holy Qura'n (besides, of course, the Fatiha) other than Surat al-Tawhid (or al-Ikhlas), so those believers went back once to the Prophet and told him about it. The Prophet said to them, "Go back and ask him why he does so." Upon asking him, the companion answered them by saying, "... because it contains the Attribute of al-Rahman, and this is why I love to recite it so often!" When they told the Prophet this answer, he said to them, "Go back and tell him that the Praised and Glorified One loves him too."

Ibn `Abbas spent a night once with his cousin the Messenger of Allah. When the Messenger of Allah woke up and stood up on his bed, he raised his head towards the heavens and thrice repeated the following statement: "Subhanal Malik al-Qudds!" (Glory to the King, the Holy!) Then he recited the last verses of Surat

6. "Al-Salam"

Allah Almighty has said that He is "... the King, the Holy" (Qura'n, 59:23).

"Al-Salam" means: the One Who is free from defect and shortcoming, Whose qualities are above deficiency, Whose deeds are free from evil. Since He is as such, there can be neither peace nor security in existence without Him.

"Salam" means peace. Allah Almighty has said, "... and Allah invites to the abode of peace" (Qura'n, 10:25), meaning Paradise: anyone who abides therein will have been saved from agony and perdition. Allah has said, "And if he is one of those on the right hand, then peace to you from those on the right hand" (Qura'n, 56:90-91), that is, rest assured that they are enjoying peace and tranquility. "Salam!" is a greeting; if a Muslim tells another Muslim "As-Salamu Alaikum!" he will have assured him of safety and security, granting him immunity against his evil or ill intentions. Allah Almighty praises Yahya, John the Baptist, by saying, "And peace be on him on the day he was born..." (Qura'n, 19:15).

The most precarious situations to which human beings are exposed are three: The time of birth, the time of death, and the time of resurrection. So Allah honoured Yahya in all these three situations, granting him peace, safety and security against their woes. He saved him from the perils of all these three situations and granted him security against fear.

Muslims are repeatedly enjoined by the Holy Qura'n to disseminate peace and to be receptive to those who offer it:

O you who believe! Enter into peace one and all... (2:208) And if they incline to peace, do incline to it too and trust in Allah. (8:61) And the servants of al-Rahman are the ones who walk on earth humbly, and when the ignorant ones address them, they say: Salam (Peace)! (25:63) And when those who believe in Our Signs come to you, say: Peace be on you! Your Lord has ordained mercy on Himself... (6:54) So turn away from them and say, Peace! For they shall soon come to know. (43:89)

Allah's Salam is His speech. Likewise, the Messenger of Islam used to quite often enjoin the believers to disseminate the greeting of peace among them. There are numerous traditions testifying to this fact; among them are the following:

Assalamu minal Islam: The greeting of peace is an integral part of the creed of Islam.

Afshu al Salama taslamu: Disseminate the greeting of peace among you so you may achieve peace and security.

Whoever upholds three things will have combined in him the meaning of conviction: 1) fairness to his own self, 2) disseminating of the greeting of peace to everyone, and 3) spending wisely out of what he saves.

Afshu al Salama baynakum: Disseminate the greeting of peace among you.

In one of his supplications, the Messenger of Allah used to say, "Lord! Make us harbingers of peace to Your friends!" The Holy Qura'n tells us that the name of Paradise is "Dar al Salam," the abode of peace; He, Glory and Exaltation to Him, says, "They shall have the abode of peace with their Lord, and He is their guardian because of what they did" (Qura'n, 6:127). Allah will make the greeting of the believers, when they meet Him, "Peace!" He says, "Their salutation on the Day they meet Him shall be: Salam! (Peace!)" (Qura'n, 33:44). Referring to the believers, He says the following in Surat al-Ra`d, "... the gardens of perpetual abode which they will enter along with those who do good deeds from among their parents and spouses and offspring, and the angels will enter upon them from every gate (saying): Peace be on you because you were constant! How excellent, then, is the issue of the abode!" (Qura'n, 13:23-24).

Thawban, servant of the Messenger of Allah, has said, "Whenever the Messenger of Allah finished his prayers, he would seek forgiveness of Allah thrice, saying, `Lord! You are the Peace; from You is the Peace; Glory to You! Greatness and Honour are in You!'"

7. "Al-Mu'min"

Allah has described Himself as al-Mu'min: "... the One Who gives peace, Who grants security" (Qura'n, 59:23).

"Al-Mu'min" means: the One to Whom peace and security are rendered: He provides the means of their attainment, blocking all the avenues of fear. There is no peace nor security in this life against the causes of disease and perdition, nor in the life hereafter against the torment and the Wrath, except that He provides the means to attain it.

"Iman," linguistically speaking, is an infinitive (to believe) derived from two verbs: tasdeeq, testimony for the truth of something or someone, as in 12:17: "... and you will not believe us though we are truthful" (Qura'n, 12:17), and aman, asylum or a peaceful haven as in 106:4: "... and gave them security against fear" (Qura'n, 106:4). Some linguists are of the view that the derivation of iman is from this second verb.

If we say that the Almighty grants His servants security against anything they dread, we must be understood in the light of the circumstances of the life in this world and in the hereafter. As regarding the life in this world, the removal of the cause of fear is not reasonably accepted except when a precarious situation has actually taken place. Fear cannot be removed when the possibility of loss of life is present, and nobody can remove such a possibility except Allah. Nobody can bring about peace and security other than He. A blind person is apprehensive of perishing on account of his inability to see the area from which death may overtake him. Sound vision grants him security against being annihilated. One whose arm is amputated fears the situation when he cannot defend himself except through the use of his arm. His healthy arm, then, is the cause of his feeling of security. The same can be said about all our senses and bodily parts. The One Who created all these parts is the same One Who has removed from man the causes of fear by granting him such parts. The One Who has created delicious food for man as well as good medicines and taught him how to make useful tools, thus sparing himself a lot of trouble, is surely the same One Who grants him security against all such dangers. The Messenger of Allah has said, "Anyone who believes in Allah and the Last Day should bring security to his neighbor against his own misdeeds." [1]

8. "Al-Muhaimin"

In 59:23, we read: "He is Allah besides Whom there is no other god, the King, the Holy, the One Who grants peace, the One Who grants security, the Guardian over all, the Mighty, the Supreme, the One Who possesses greatness; Glory to Allah from whatever they set up (with Him)."

When applied to the Almighty, "al-Muhaimin" means that He is the One Who oversees His servants' actions, Who provides them with sustenance, and decrees their life-spans. He does so through His knowledge, control, and protection. Anyone who oversees something is its guardian; so he has full power over it. These Attributes can never be present in their absolute meaning except in Allah.

This Attribute describes in 10:61 the One Who testifies for or against His servants who enter into mutual transactions: "... We are witnesses over you when you enter into it." Allah is al-Muhaimin, the One Who witnesses all what His servants do, be it a speech or an action. The meaning of this verse incorporates the meaning of the word "muhaimin" thus: the One Who knows everything and from Whose knowledge nothing at all can escape, not even the weight of an atom in the earth or in the heavens.

Al-Khalil ibn Ahmed al-Farahidi says that "al-Mu'min" means: the One Who ever watches, Who ever protects. It is common in Arabic to describe someone as "muhaimin" if he protects someone else or is his guardian.

Al-Mibrad explains its meaning as: the One Who is most kind and compassionate. Arabs describe the bird that stretches its wings to protect its young as being "muhaimin" over them.

Al-Hassan al-Basri says it means the Guardian Who testifies to one's truth. Applied to the Almighty, it may carry one of two meanings: His testimony by word, hence His testimony informing us about His messengers being truthful, and His empowering those messengers to produce miracles, thus testifying to their truthfulness.

Al-Muhaimin is the One Who encompasses in His knowledge the management of the affairs of all His creation from the smallest atom to the largest planet in the cosmos.

9. "Al-`Aziz"

The Almighty has said, "O Moses! Surely I am Allah, the Omnipotent, the Wise" (Qura'n, 27:9).

The root word of this Attribute is `izz, might, power, strength, victory, elevation, non-submission. Its verb means: to strengthen or to support as in: "We sent them two [messengers] but they called them liars, so We strengthened them with a third," (Qura'n, 36:14) that is, supported them and their argument with a third messenger. Linguistically, its verb means: to overcome, to gain the upper hand, to subdue...

Al-`Aziz is the One Who Alone has all honour; He is never humiliated, nor is He ever wronged; neither imagination nor intellect can ever conceive Him. He is the One Who cannot be overcome or in any way harmed, the One Who has no peer nor a similitude, Who is very much needed, Who is victorious and is never vanquished, the Mighty, the Omnipotent Who can never be reached.

The Almighty has described Himself as al-`Aziz, narrating in His Book, the Holy Qura'n, an anecdote about Jesus pleading to Him thus "... if You forgive them, surely You are the Mighty, the Wise" (Qura'n, 5:118). He has also said, "And to Him belongs greatness in the heavens and in the earth, and He is the Mighty, the Wise" (Qura'n, 45:37). He has proven that He has in Him all the Attributes of Greatness, saying, "To Allah belongs the might, and to His Prophet, and to the believers" (Qura'n, 63:8), and also, "Glory to your Lord, the Lord of Honour, above what they describe" (Qura'n, 37:180). While discussing Iblis, He quotes him saying, "... by Your Might I will surely make them live an evil life, all of them" (Qura'n, 38:82).

The Messenger of Allah used to say, "I seek refuge with Your Honour, for You are the One Who is the One and Only God Who never dies, while the jinns and men die."

Allah has said, "He is Allah besides Whom there is no other god, the Sovereign, the Holy, the Source of peace (and perfection), the Guardian of Faith, the Preserver of safety, the One Exalted in Might, the Irresistible, the Supreme; Glory to Allah! (High is He) above the partners they attribute to (Him)" (Qura'n, 59:23).

Linguistically, "al-Jabbar" is derived from jabr, the opposite of breaking. It suggests the forceful mending of something broken, fractured, shattered, crushed..., etc. It is also said that the adjective jabbar means great, huge, inaccessible. Linguists say that al-Jabbar is the Most Great. It is a superlative adjective derived from jabr; He is the One Who not only mends what is broken but also enriches the one who is incapacitated by poverty and want. In short, He is the One Who repairs everything broken or impaired.

Abdullah ibn `Abbas says that al-Jabbar is the Great King, while Ibn al-Anbari says that al-Jabbar is the One Who is beyond anyone's reach. Others have said that "al-Jabbar" means the One Who cannot be harmed by any mighty oppressor, and nobody can dispute with Him about anything. It is said that "al-Jabbar" conveys the same meaning conveyed by the Attribute "al-Mutakabbir," the Proud or the Supreme One. Pride and Supremacy are commendable Attributes only when applied to Allah. If applied to anyone else, on the other hand, they become abominable qualities. It is also said that the meaning of "al-Jabbar" connotes: the One Who forces His will on others. Nothing can happen in His domain except whatever He pleases, whether His beings like it or not. Or it may mean the One Who repairs, improves, or reforms, as is the analogy with one who mends, say, a broken limb.

One of its derivatives is jabaroot, supremacy or greatness. According to one tradition, the Messenger of Allah has supplicated thus, "Glory to the One Who has all the jabaroot and all the domain." In one of his statements, Imam `Ali ibn Abu Talib has said, "He is the One Whose will has manifested itself on the nature of hearts," that is, He firmed the hearts according to the way He created them and according to their level of knowing Him; those who know Him are the happy ones, while those who do not are the wretches.

"Al-Jabbar" connotes forcefulness and forcibleness. We can find out that all parts of the body have been driven to perform their functions without any will of their own. Cast a look at the sun as it moves in its orbit without deviating from it as little as an inch, whether it likes it or not. Man has no control over the time when Allah chooses his life to begin, or how he is born, or when he dies, or the family in which he is to be born. All these are predestined for him, and he has no control over them. So is the case with all other beings on the face of earth. They all have been created with the ability to adapt to life on earth, and nobody has any choice in this matter: "It is He Who has spread out the earth for (His) creatures; therein are fruits and date-palms, producing spathes (containing dates)" (Qura'n, 55:10-11). All of these things are created without the choice of any human being.

10. "Al-Jabbar"

Allah has said, "He is Allah besides Whom there is no other god, the Sovereign, the Holy, the Source of peace (and perfection), the Guardian of Faith, the Preserver of safety, the One Exalted in Might, the Irresistible, the Supreme; Glory to Allah! (High is He) above the partners they attribute to (Him)" (Qura'n, 59:23).

Linguistically, "al-Jabbar" is derived from jabr, the opposite of breaking. It suggests the forceful mending of something broken, fractured, shattered, crushed..., etc. It is also said that the adjective jabbar means great, huge, inaccessible. Linguists say that al-Jabbar is the Most Great. It is a superlative adjective derived from jabr; He is the One Who not only mends what is broken but also enriches the one who is incapacitated by poverty and want. In short, He is the One Who repairs everything broken or impaired.

Abdullah ibn `Abbas says that al-Jabbar is the Great King, while Ibn al-Anbari says that al-Jabbar is the One Who is beyond anyone's reach. Others have said that "al-Jabbar" means the One Who cannot be harmed by any mighty oppressor, and nobody can dispute with Him about anything. It is said that "al-Jabbar" conveys the same meaning conveyed by the Attribute "al-Mutakabbir," the Proud or the Supreme One. Pride and Supremacy are commendable Attributes only when applied to Allah. If applied to anyone else, on the other hand, they become abominable qualities. It is also said that the meaning of "al-Jabbar" connotes: the One Who forces His will on others. Nothing can happen in His domain except whatever He pleases, whether His beings like it or not. Or it may mean the One Who repairs, improves, or reforms, as is the analogy with one who mends, say, a broken limb.

One of its derivatives is jabaroot, supremacy or greatness. According to one tradition, the Messenger of Allah has supplicated thus, "Glory to the One Who has all the jabaroot and all the domain." In one of his statements, Imam `Ali ibn Abu Talib has said, "He is the One Whose will has manifested itself on the nature of hearts," that is, He firmed the hearts according to the way He created them and according to their level of knowing Him; those who know Him are the happy ones, while those who do not are the wretches.

"Al-Jabbar" connotes forcefulness and forcibleness. We can find out that all parts of the body have been driven to perform their functions without any will of their own. Cast a look at the sun as it moves in its orbit without deviating from it as little as an inch, whether it likes it or not. Man has no control over the time when Allah chooses his life to begin, or how he is born, or when he dies, or the family in which he is to be born. All these are predestined for him, and he has no control over them. So is the case with all other beings on the face of earth. They all have been created with the ability to adapt to life on earth, and nobody has any choice in this matter: "It is He Who has spread out the earth for (His) creatures; therein are fruits and date-palms, producing spathes (containing dates)" (Qura'n, 55:10-11). All of these things are created without the choice of any human being.

11. "Al-Mutakabbir"

Allah has said, "He is Allah besides Whom there is no other god, the Sovereign, the Holy, the Source of peace (and perfection), the Guardian of the Faith, the Preserver of safety, the One Exalted in Might, the Irresistible, the Supreme; Glory to Allah! (High is He) above the partners they attribute to (Him)" (Qura'n, 59:23).

Understanding "al-Mutakabbir" requires a good deal of reasoning and insight. Its root word "kibriya'" means greatness and sovereignty, and it incorporates the meanings of the perfection of one's self and existence; nobody can be described as such except Allah. Greatness, as far as Allah Almighty is concerned, is the loftiness of status: "By His command does He send the spirit (of inspiration) to any of His servants He pleases so that it may warn (men) of the Day of mutual meeting" (Qura'n, 40:15). Al-Mutakabbir is the One Who possesses all greatness, Who is above having any of the qualities of His creatures, Who is above being harmed by the oppressors among His creation, Whose greatness and pride are the super-most. He is too great to be deficient in anything or in need for anyone or anything, the One Who is above having any of the characteristics and attributes of His creatures, the One Who Alone has all greatness and pride. None besides Him is justified to conceive himself as great, or as mighty, or as the sovereign. He is the One Who is too Holy to be afflicted by any calamity; so, no greatness is justified for anyone besides Him; He is the One Who has all might and kingdom. This Attribute means: the One Who has combined in Him, and Who rightly deserves so, all the attributes of greatness, perfection, pride and glory, all at the same time.

He is too Great to submit to others; rather, submission is due to Him, and only to Him. The Holy Qura'n bestows the Attribute of greatness upon the Almighty in Surat al-Jathiya: "To Him be Glory throughout the heavens and the earth, and He is Exalted in Power, full of Wisdom" (Qura'n, 45:37). Pride due to the sense of being great is of two kinds:

One is when actions of such a person are indeed great and better than those of anyone else's; He is "... the Source of peace (and perfection), the Guardian of Faith, the Preserver of security, the One Exalted in Might, the Irresistible, the Supreme" (Qura'n, 59:23).

The other is that one conceives himself artificially to be as such, and this applies to most people:

Thus does Allah set a seal over the heart of everyone who is proud, haughty. (40:35) Surely evil is the dwelling place of those who are proud. (16:29) Isn't there in hell an abode for those who are proud? (39:60)

Quoting the Lord of Greatness, the Almighty God, the Messenger of Allah has said, "Pride is My cloak; Greatness is My garment; whoever disputes with Me regarding either, I shall surely hurl him into the fire." Here the Almighty informs and admonishes us that greatness, might and pride are all His prerogatives, that none among His servants is worthy of claiming any of them for himself.

In one of his supplications, the Messenger of Allah says, "I seek refuge with You, Lord, against the evil of pride." He is also quoted as saying that pride is an indication of ingratitude towards the Truth, the Almighty; he has said, "Pride is ingratitude towards the Truth." Imam `Ali has said, "The son of Adam is truly amazing! A wound can end his life, a bug can cause him a pain, his sweat can make him stink, so how can he ever feel proud?"

The Messenger of Allah has warned us against pride and of being proud of ourselves, saying, "Nobody will enter Paradise if he has even the weight of a mustard seed of pride, and nobody will enter the fire if there is a likewise weight of conviction in his heart." As the lucky [2] ones enter Paradise, their hearts will be purged of any pride and jealousy: "And we will root out whatever rancor there is in their hearts" (Qura'n, 15:47).

The Attribute "al-Mutakabbir" is mentioned only once in the text of the Holy Qura'n in 59:23, and Allah knows best.

12. "Al-Khaliq"

Allah has said, "He is Allah the Creator..." (Qura'n, 59:24).

"Al-Khaliq" is derived from khalq, creating. Allah, al-Khaliq, the Creator, is the One Who brings things into existence after their non-existence, Who invents and innovates without a prior model. Some scholars say that al-Khaliq is the One Who creates things out of naught then bestows upon them their characteristics of movement and other qualities. Others say that He is the One Who invents whatever the eyes can see, Who perfects their creation. Still others say that He is the One Who determined the measure of all things when they were enshrouded by void, perfecting them by His bounties and goodness, bringing them into existence according to His will, desire and wisdom. Anyone who thinks that there is anyone else besides Him who creates is indeed one who commits kufr, apostasy, blasphemy, disbelief. Allah Almighty has said the following:

... the Creator of everything; therefore, worship Him. (6:102)... is there any creator besides Allah...? (35:3) Yea, indeed! For He is the Supreme Creator, of (infinite) skill and knowledge. (36:81) ... so blessed is Allah, the best of creators. (23:14) Is it not His to create and to govern? Blessed is Allah, the Cherisher and Sustainer of the worlds. (7:54)

Ibn `Abbas is reported as saying that whenever the Messenger of Allah looked in the mirror, he would say, "Praise to Allah Who has made both my creation and my manners good, Who beautified in me what He has not done in others." According to a narration by our master Imam `Ali ibn Abu Talib, the Messenger of Allah used to say the following whenever he looked in the mirror, "Praise is due to Allah! Lord! Just as You have made my form good, I implore You to make my manners, too, good." [3]

13. "Al-Bari"

Allah has said, "He is Allah the Creator, the Evolver, the One Who bestows forms (or colors) upon what He creates. To Him belong the Attributes" (Qura'n, 59:24).

There are viewpoints regarding the explanation of "al-Bari": One says it refers to the One Who brings about something out of nothing, the One Who creates something which was never there before. It is said that Allah is al-Bari of creation, the One Who brought about all things into existence out of non-existence.

The other meaning conveys the cutting off or severing of something. The root verb of this word means cutting and shaping something such as a twig or a pencil. One may say that illness has parted from him, or that he is free of a claim put forth by another. It can also be applied metaphorically such as one person severing his partnership with another, or a woman separating from her husband. Allah has bara'a, created or initiated, the creation without a model; bariyyah means those whom He has created. Another meaning is curing or healing. A wise saying states that one who is cured should express gratitude to the One Who cured him.

Ja`fer ibn Sulayman is quoted as having said that he passed once by a blind old woman grieving over herself and wailing, so he asked her, "What does it take to sustain you?" She answered him saying, "Stop sticking your nose where it does not belong; I have reached this stage of life without needing you or others." Then she added, "Have you not heard the statement made by the Friend of Allah who said, `[Allah] Who created me then showed me the way, and He provides me with food to eat and with water to drink, and when I am sick, He restores my health to me' (26:78-80)?"

One who knows the real meaning of "al-Bari", therefore, is one whose heart is not affected by events, nor can momentous events overtake him by surprise. It is also said that anyone who comes to know Who al-Bari really is will dissociate himself from claiming to have anything to do with his own form or shape, fearing his Creator's Might, knowing that he is not doing Him a favour by worshipping and obeying Him. It is also said that He is the One Who has dissociated Himself from everyone else, the One Who is never surprised by whatever events take place. It is also said that anyone who recognizes Him as al-Bari will dissociate himself from committing anything prohibitive, seeking refuge with the King, the Most Forgiving One.

14. "Al-Musawwir"

Allah has said, "He is Allah the Creator, the Evolver, the Bestower of forms (or colors). To Him belong the Attributes" (Qura'n, 59:24).

Al-Musawwir is the One Who fashions, Who gives something its distinctive form and shape. The general human form is distinguished from that of non-humans. Allah says, "... and He formed you and made your forms good" (Qura'n, 40:64), "Into whatever form He pleased He shaped you" (Qura'n, 82:8), and "He it is Who shapes you in the wombs as He pleases (3:6)."

Al-Musawwir means: the One Who invents the forms and shapes of whatever He creates, Who beautifies them according to His wisdom, giving everything its own distinctive shape and form. He creates humans in different forms and shapes, making some of them different from others in physique, size, complexion, etc. This may be the meaning of the verse saying, "And among His signs is the creation of the heavens and the earth and the diversity of your tongues and colors; most surely there are signs in this for those who have knowledge" (Qura'n, 30:22). "He it is Who shapes you in the wombs as He pleases; there is no god but He, the Mighty, the Wise" (Qura'n, 3:6); "And certainly We created man of an extract of clay, then We made him a small seed in a firm resting-place, then We made the seed a clot, then We made the clot a lump of flesh, then We made in the lump of flesh bones, then We clothed the bones with flesh, then We caused it to grow into another creation; so, blessed be Allah, the best of creators" (Qura'n, 23:12-14).

Whenever the Messenger of Allah prostrated, he used to say, "Lord! To You have I prostrated, in You have I believed, and to You have I submitted! My countenance has prostrated to the One Who created it and shaped it, Who created hearing and vision for it; so, blessed is Allah, the best of creators!"

Among the supplications of the Messenger of Allah when he prostrated is this one: "My face has submitted to the One Who created and formed it and Who made its form good." The Holy Qura'n has informed us a good deal about al-Musawwir, Allah. In Surat al-A`raf, for example, we read the following: "And certainly We created you then fashioned you" (Qura'n, 7:11). In Surat al-Taghabun, we read, "He has created the heavens and the earth in just proportions, and He has given you shape and made your shapes beautiful, and to Him is the final resort" (Qura'n, 64:3). In Surat Ghafir, we read, "Allah is He Who made the earth a resting-place for you and the heavens a canopy, and He formed you then made your forms good, and He provided you with good things; that is Allah, your Lord; blessed then is Allah, the Lord of the worlds" (Qura'n, 40:64). In Surat Ali-`Imran, we read, "He it is Who shapes you in the wombs as He pleases; there is no god but He, the Mighty, the Wise" (Qura'n, 3:6). In Surat al-Infitar, we read, "O man! What has beguiled you from your Lord, the Gracious One Who created you then made you complete, then He made you symmetrical? Into whatever form He pleased He constituted you" (Qura'n, 82:6-8). And in Surat al-Hashr we read, "He is Allah the Creator, the Evolver, the Bestower of forms (or colors). To Him belong the Attributes; all those in the heavens and on earth declare His Praises and Glory, and He is Exalted in Might, Wise" (Qura'n, 59:24).

Allah Almighty has said, "And He created pairs, the male and the female, from the small seed when it is adapted, and upon Him is its bringing forth a second time" (Qura'n, 53:45-47).

15. "Al-Ghaffar"

Allah has said, "Surely I am most Forgiving to whoever repents and believes and does good deeds" (Qura'n, 20:82).

Al-Ghaffar is one of Allah's Attributes derived from ghufr and ghufran, both nouns which convey the meaning of: veiling, hiding, concealing. Allah's maghifra, forgiveness, is His veiling of one's sins, and His forgiveness by granting him His favour and mercy. Al-Ghaffar is the One Who has manifested what is beautiful and veiled what is ugly in the life of this world and Who does not inflict His penalty on him in the life hereafter. He is the One Who forgives sins, veils the shortcomings, wipes out the sins by accepting one's repentance. He accepts His servants' repentance and is pleased thereby, and the One Who forgives the sins and turns them into good deeds by His great favour. He is the One Who forgives the sins though they may be great, and He veils them though they may be numerous.

The words derived from forgiveness have mostly been associated with Allah. One of them is al-Ghafir as in this verse: "The One Who forgives the sins" (Qura'n, 40:3). The second is al-Ghafur; He has said, "... then [if he] asks forgiveness of Allah, he shall find Allah Forgiving, Merciful" (Qura'n, 4:110). A third is al-Ghaffar as in: "And surely I am most Forgiving to one who repents and believes and does good deeds" (Qura'n, 20:82), "... seek forgiveness of your Lord; surely He is the most Forgiving" (Qura'n, 71:10), and "... surely He is the Mighty, the great Forgiver" (Qura'n, 39:5). It is proven, by making a reference to the Holy Qura'n, that all these Attributes, which are derived from forgiveness, are applied only to Allah, the Most Exalted One. Having killed a Copt, Moses implored his Lord thus: "Lord! Surely I have harmed my own self; so, forgive me" (Qura'n, 28:16). He first admitted his sin then sought His forgiveness. Allah also revealed the fault of David then said, "So We forgave him this (lapse)" (Qura'n, 38:25). He addressed Muhammed saying, "So that Allah may forgive your past and future faults" (Qura'n, 48:2). Has He not in these examples exposed a sin then forgiven it? In one of his supplications, Prophet Muhammed says, "Lord! I implore You to forgive me an apparent forgiveness and a concealed one, and to forgive open and secret sins."

The meanings of maghfira, the root word of al-Ghaffar, al-Ghaafir, and al-Ghafur are clear in the verse saying: "The One Who forgives the sins and accepts the repentance, the One Who is severe in punishment, the Lord of bounty; there is no god but He; to Him is the eventual return" (Qura'n, 40:3).

Al-Ghaffar is the One Who very often veils [the sins and faults of His servants], so much so that He does not propagate one's sins in the life of this world nor in the life hereafter. One of the companions of the Messenger of Allah was asked once, "What did you hear the Messenger of Allah say with regard to one's silent supplication?" He answered by saying that he had heard the Messenger of Allah say, "Allah, the most Honoured, the Most Great, will touch His servant who believes in Him with His mercy by veiling his sin from the public in the life of this world, and in the life hereafter He will ask him about each and every sin and fault he had committed. Once he admits all of them and realizes that he is going to perish on their account, the Almighty will say, `I have veiled your sins in the past short life, and in this one I am going to forgive them.' Then he will be handed the book of his good deeds." All this happens to those who believe in Him; as regarding those who do not, and the hypocrites, He will deal with them quite differently.

16. "Al-Qahhar"

Allah has said, "Say: Allah is the Creator of all things, and He is the One, the Supreme" (Qura'n, 13:16).

Linguistically, "al-Qahhar" is derived from qahr, conquest, subduing, vanquishing, winning a victory. It means the overtaking of something or someone with the intention to humiliate him. One who takes another by way of qahr is one who takes him against his will. "Al-Qahhar" is a superlative of "al-Qahir", the Victor or Subduer. Allah, indeed, is the One Who, by His Might, has subdued everything He created to His Authority and Power, using His creatures as He pleases, whether they like it or not. Al-Qahir is the One Who has the upper hand over all creation; "... and Allah is the master of His affair" (Qura'n, 12:21).

Al-Qahhar is the One Whose vengeance nobody can withstand. He humiliates oppressors, splits the spine of kings and emperors. He is the One besides Whose Might all creation is powerless, without Whose Power all beings are helpless. If we submit to Him, He will satisfy our needs, but if we do not, He will make us suffer as we try to achieve our objectives. He is the One Who splits the spine of the tyrants and oppressors from among His foes, subduing them by taking their lives away, and by humiliating them, while there is nothing in existence that can escape His Might and Power: everyone and everything is helpless in His grip.

Al-Qahhar effects His will with regard to His creatures, whether they like it or not, whether they are willing or unwilling. He has subdued the souls of the worshippers by instilling in the hearts the fear of His retribution, and the hearts of those who are endowed with knowledge with the Might of nearness to Him, and the souls of those who love Him by unveiling the truth about Him to them. He has subdued all beings by death, so none is safe from Him, not even an angel who enjoys a special status with Him, nor a pr