# Names of God in Islam

Names of God in Islam (Arabic: أَسْمَاءُ ٱللَّٰهِ ٱلْحُسْنَىٰ, romanized: ʾasmāʾu llāhi l-ḥusnā, lit. 'Allah's Beautiful Names') are 99 names that each contain Attributes of God in Islam, which are implied by the respective names.
These names usually denote his praise, gratitude, commendation, glorification, magnification, perfect attributes, majestic qualities, and acts of wisdom, mercy, benefit, and justice from Allah, as believed by Muslims. These names are commonly called upon by Muslims during prayers, supplications, and remembrance, as they hold significant spiritual and theological importance, serving as a means for Muslims to connect with God. Each name reflects a specific attribute of Allah and serves as a means for believers to understand and relate to the Divine.
Some names are known from either the Qur’an or the hadith, while others can be found in both sources, although most are found in the Qur’an. Additionally, Muslims also believe that there are more names of God besides those found in the Qur'an and hadith, and that God has kept knowledge of these names hidden with himself, and no one else knows them completely and fully except him.

## List of names

Different sources give different lists of the 99 names. The most commonly known list is based on the one found in the Jamiʿ at-Tirmidhi (9th century) that was narrated by al-Walid ibn Muslim, which is the most commonly known. However, al-Tirmidhi comments on his list: "This (version of the) hadith is gharib [unusual]; it has been narrated from various routes on the authority of Abu Hurayrah, but we do not know of the mention of the Names in the numerous narrations, except this one." Other hadiths, such as those of al-Bukhari, Sahih Muslim, Ibn Majah, al-Hakim al-Tirmidhi or Ibn ʿAsākir, have variant lists. Various early Muslim exegetes, including Jaʿfar al-Sadiq, Sufyan ibn `Uyaynah, Ibn Hazm, al-Qurtubi, Ibn Hajar al-Asqalani, have given their own versions of lists of 99 names.

### al-Tirmidhi's list

| Pronunciation | Classical Arabic (Quranic/ classical written forms) | Romanization | Translation | Reference |
| 1 | اَلرَّحْمَـٰنِ | ar-Raḥmān | The Most Merciful (in major affairs)/ The Beneficent/ All-Compassionate/ Most Gracious/ | Quran: Beginning of every Surah (chapter) except one, and numerous other places. The first Ayah (verse) of Surah ar-Raḥman (Surah 55) consists only of this name. |
| 2 | اَلرَّحِيْمُ | ar-Raḥīm | The Most Merciful/ Ever-Merciful/ Merciful/ Most Clement (in specific or detailed affairs). | Quran: Beginning of every Surah except one, and numerous other places. |
| 3 | اَلْمَلِكُ | al-Malik | The King/ Lord/ Sovereign/ Dominion/ Master/Possessor of the Throne of God. [also means "the God/ Lord, the One and Only", "Possessor of Supreme Power or Authority"] | |
| 4 | اَلْقُدُّوسُ | al-Quddūs | The Holy/ All-Holy/ All-Pure/ Sacred/ All-Sacred | |
| 5 | ٱلسَّلَامُ | as-Salām | The Giver of Peace/ Peace/ All-Calm/ Ever-Tranquil | |
| 6 | ٱلْمُؤْمِنُ | al-Muʾmin | The Granter of Security/ the Giver/ Faith/ Supreme Believer (of Belief)/ Giver of Belief/ All-Assurer | |
| 7 | ٱلْمُهَيْمِنُ | al-Muhaymin | The Controller/ Absolute Authority Over All/ Guardian Over All/ Absolute Master/ Eternal Dominating | |
| 8 | ٱلْعَزِيزُ | al-ʿAzīz | The Exalted in Might and Power/ Exalted/ Powerful/ Almighty/ Mighty | ,,, |
| 9 | ٱلْجَبَّارُ | al-Jabbār | The Omnipotent/ Supreme Power/ Possessor of Having All Power/ Strong | |
| 10 | ٱلْمُتَكَبِّرُ | al-Mutakabbir | The Possessor of Greatness/ Supreme/ Justly Proud | |
| 11 | ٱلْخَالِقُ | al-Khāliq | The Creator/ Creator of the Universe/ Maker/ True Originator/ Absolute Author | ,,,, |
| 12 | ٱلْبَارِئُ | al-Bāriʾ | The Initiator/ Evolver/ Eternal Spirit Worshipped By All, Have Absolute Power Over All Matters, Nature and Events | |
| 13 | ٱلْمُصَوِّرُ | al-Muṣawwir | The Fashioner/ Shaper/ Designer/ Artist | |
| 14 | ٱلْغَفَّارُ | al-Ghaffār | The Repeatedly Forgiving/ Absolute Forgiver/ Pardoner/ Condoner [He Who is Ready to Pardon and Forgive] | ,,, |
| 15 | ٱلْقَهَّارُ | al-Qahhār | The Subduer/ Overcomer/ Conqueror/ Absolute Vanquisher [Possessor of Who Subdues Evil and Oppression] | 12:39, 13:16, 14:48, 38:65, 39:4, 40:16 |
| 16 | ٱلْوَهَّابُ | al-Wahhāb | The Absolute Bestower/ Giver/ Grantor/ Great Donor | 38:9, 38:35 |
| 17 | ٱلرَّزَّاقُ | ar-Razzāq | The Provider/ Sustainer/ Bestower of Sustenance/ All-Provider | 51:58 |
| 18 | ٱلْفَتَّاحُ | al-Fattāḥ | The Opener/ Opener of the Gates of Profits/ Reliever/ The Victory Giver | 34:26 |
| 19 | ٱلْعَلِيمُ | al-ʿAlīm | The Knowing/ All-Knower/ Omniscient/ All-Knowledgeable/ Possessor of Knowing Much of Ever Thing/ All-Knowing | 2:158, 3:92, 4:35, 24:41, 33:40 |
| 20 | ٱلْقَابِضُ | al-Qābiḍ | The Restrainer/ Withholder/ Straightener/ Absolute Seizer | 2:245 |
| 21 | ٱلْبَاسِطُ | al-Bāsiṭ | The Extender/ Expander/ Generous Provider | 2:245 |
| 22 | ٱلْخَافِضُ | al-Khāfiḍ | The Abaser/ Humiliator/ Downgrader [Possessor of Giving Comfort, Free from Pain Anxiety or Troubles] | 56:3; al-Kafʿamī (1992:38) |
| 23 | ٱلرَّافِعُ | ar-Rāfiʿ | The Exalter/ Upgrader [of Ranks] | 58:11, 6:83 |
| 24 | ٱلْمُعِزُّ | al-Muʿizz | The Giver of Honor/ Bestower of Honor/ Empowerer | 3:26 |
| 25 | ٱلْمُذِلُّ | al-Muḏill | The Giver of Dishonor/ the Giver of Disgrace | 3:26 |
| 26 | ٱلسَّمِيعُ | as-Samīʿ | The Hearing/ All-Hearing/ Hearer of Invocation | 2:127, 2:256, 8:17, 49:1 |
| 27 | ٱلْبَصِيرُ | al-Baṣīr | The All-Seeing/ All-Seer/ Ever-Clairvoyant/ Clear-Sighted/ Clear-Seeing | 4:58, 17:1, 42:11, 42:27 |
| 28 | ٱلْحَكَمُ | al-Ḥakam | The Judge/ Arbitrator/ Arbiter/ All-Decree/ Possessor of Authority of Decisions and Judgment | 22:69 |
| 29 | ٱلْعَدْلُ | al-ʿAdl | The Just/ Authorized and Straightforward Judge of Dealing Justly | 6:115 |
| 30 | ٱللَّطِيفُ | al-Laṭīf | The Gentle/ Benignant/ Subtly Kind/ All-Subtle | 22:63, 31:16, 33:34 |
| 31 | ٱلْخَبِيرُ | al-Khabīr | The All-Aware/ Well-Acquainted/ Ever-Adept | 6:18, 17:30, 49:13, 59:18 |
| 32 | ٱلْحَلِيمُ | al-Ḥalīm | The Forbearing/ Indulgent/ Oft Forbearing/ All-Enduring | 2:235, 17:44, 22:59, 35:41 |
| 33 | ٱلْعَظِيمُ | al-ʿAẓīm | The Most Great/ Ever-Magnificent/ Most Supreme/ Exalted/ Absolute Dignified | 2:255, 42:4, 56:96 |
| 34 | ٱلْغَفُورُ | al-Ghafūr | The Ever-Forgiving/ Oft-Forgiving | 2:173, 8:69, 16:110, 41:32 |
| 35 | ٱلشَّكُورُ | ash-Shakūr | The Grateful/ Appreciative/ Multiplier of Rewards | 35:30, 35:34, 42:23, 64:17 |
| 36 | ٱلْعَلِيُّ | al-ʿAliyy | The Sublime/ Ever-Exalted/ Supreme/ Most High/ Most Lofty | 2:255, 4:34, 31:30, 42:4, 42:51 34:23 |
| 37 | ٱلْكَبِيرُ | al-Kabīr | The Great/ Ever-Great/ Grand/ Most Great/ Greatly Abundant of Extent, Capacity and Importance | 13:9, 22:62, 31:30, 34:23 |
| 38 | ٱلْحَفِيظُ | al-Ḥafīz | The Preserver/ Ever-Preserving/ All-Watching/ Protector/ Guardian/ Oft-Conservator | 11:57, 34:21, 42:6 |
| 39 | ٱلْمُقِيتُ | al-Muqīt | The Nourisher/ Feeder | 4:85 |
| 40 | ٱلْحَسِيبُ | al-Ḥasīb | The Bringer of Judgment/ Ever-Reckoner [the One Who Takes Account of All Matters] | 4:6, 4:86, 33:39 |
| 41 | ٱلْجَلِيلُ | al-Jalīl | The Majestic/ Exalted/ Oft-Important/ Splendid | 55:27, 7:143 |
| 42 | ٱلْكَرِيمُ | al-Karīm | The Noble/ Bountiful/ Generous/ Precious/ Honored/ Benefactor | 27:40, 82:6 |
| 43 | ٱلرَّقِيبُ | ar-Raqīb | The Watchful/ Observer/ Ever-Watchful/ Watcher | 4:1, 5:117 |
| 44 | ٱلْمُجِيبُ | al-Mujīb | The Responsive/ Answerer/ Supreme Answerer/ Accepter of Invocation | 11:61 |
| 45 | ٱلْوَاسِعُ | al-Wāsiʿ | The Vast/ All-Embracing/ Omnipresent/ Boundless/ All-Encompassing | 2:268, 3:73, 5:54 |
| 46 | ٱلْحَكِيمُ | al-Ḥakīm | The Wise/ Ever-Wise/ Endowed with Sound Judgment | 31:27, 46:2, 57:1, 66:2 |
| 47 | ٱلْوَدُودُ | al-Wadūd | The Affectionate/ Ever-Affectionate/ Loving One/ Loving/ the Lover/ the One Who Tenders and Warm Hearts | 11:90, 85:14 |
| 48 | ٱلْمَجِيدُ | al-Majīd | The All-Glorious/ Majestic/ Ever-Illustrious [Oft-Brilliant in Dignity, Achievements or Actions] | 11:73 |
| 49 | ٱلْبَاعِثُ | al-Bāʿiṯ | The Resurrector/ Awakener/ Arouser/ Dispatcher | 22:7 |
| 50 | ٱلشَّهِيدُ | ash-Shahīd | The Witness/ Testifier/ Ever-Witnessing | 4:166, 22:17, 41:53, 48:28 |
| 51 | ٱلْحَقُّ | al-Ḥaqq | The Truth/ Reality/ the Only One Certainly Sound and Genuine in Truth | 6:62, 22:6, 23:116, 24:25 |
| 52 | ٱلْوَكِيلُ | al-Wakīl | The Trustee, The Dependable, The Advocate | 3:173, 4:171, 28:28, 73:9 |
| 53 | ٱلْقَوِيُّ | al-Qawiyy | The Strong | 22:40, 22:74, 42:19, 57:25 |
| 54 | ٱلْمَتِينُ | al-Matīn | The Firm, The Steadfast | 51:58 |
| 55 | ٱلْوَلِيُّ | al-Waliyy | The Friend, Helper | 4:45, 7:196, 42:28, 45:19 |
| 56 | ٱلْحَمِيدُ | al-Ḥamīd | The All Praiseworthy | 14:8, 31:12, 31:26, 41:42 |
| 57 | ٱلْمُحْصِىُ | al-Muḥsīy | The Accounter, The Numberer of All | 72:28, 78:29 |
| 58 | ٱلْمُبْدِئُ | al-Mubdiʾ | The Originator, The Producer, The Initiator | 10:34, 27:64, 29:19, 85:13 |
| 59 | ٱلْمُعِيدُ | al-Muʿīd | The Restorer, The Reinstater Who Brings Back All | 10:34, 27:64, 29:19, 85:13 |
| 60 | ٱلْمُحْيِي | al-Muḥyē | The Giver of Life | 7:158, 15:23, 30:50, 57:2 |
| 61 | ٱلْمُمِيتُ | al-Mumīt | The Bringer of Death | 3:156, 7:158, 15:23, 57:2 |
| 62 | ٱلْحَىُّ | al-Ḥayy | The Living | 2:255, 3:2, 20:111, 25:58, 40:65 |
| 63 | ٱلْقَيُّومُ | al-Qayyūm | The Subsisting, The Independent | 2:255, 3:2, 20:111 |
| 64 | ٱلْوَاجِدُ | al-Wājid | The Perceiver, The Finder, The Unfailing | 38:44 |
| 65 | ٱلْمَاجِدُ | al-Mājid | The Illustrious, The Magnificent, The Glorious | 85:15, 11:73; al-Kafʿamī (1992:48) |
| 66 | ٱلْوَاحِدُ | al-Wāḥid | The Unique, The Single | 13:16, 14:48, 38:65, 39:4 |
| 67 | ٱلْأَحَدُ | al-ʾAḥad | The One, The Indivisible | 112:1 |
| 68 | ٱلصَّمَدُ | aṣ-Ṣamad | The Eternal, The Absolute, The Self-Sufficient | 112:2 |
| 69 | ٱلْقَادِرُ | al-Qādir | The All-Powerful, He Who is able to do Everything | 6:65, 46:33, 75:40 |
| 70 | ٱلْمُقْتَدِرُ | al-Muqtadir | The Determiner, The Dominant | 18:45, 54:42, 6:65 |
| 71 | ٱلْمُقَدِّمُ | al-Muqaddim | The Expediter, He Who Brings Forward | 16:61 |
| 72 | ٱلْمُؤَخِّرُ | al-Muʾakhkhir | The Delayer, He Who Puts Far Away | 71:4 |
| 73 | ٱلْأَوَّلُ | al-ʾAwwal | The First, The Beginning-less | 57:3 |
| 74 | اَلْآخِرُ | al-ʾÃkhir | The Last, The Endless | 57:3 |
| 75 | ٱلظَّاهِرُ | aẓ-Ẓāhir | The Manifest, The Evident, The Outer | 57:3 |
| 76 | ٱلْبَاطِنُ | al-Bāṭin | The Hidden, The Unmanifest, The Inner | 57:3 |
| 77 | ٱلْوَالِي | al-Wāliy | The Patron, The Protecting Friend, The Friendly Lord | 13:11 |
| 78 | ٱلْمُتَعَالِي | al-Mutʿāliy | The Supremely Exalted, The Most High | 13:9 |
| 79 | ٱلْبَرُّ | al-Barr | The Good, The Beneficent | 52:28 |
| 80 | ٱلتَّوَّابُ | at-Tawwāb | The Ever-Returning, Ever-Relenting | 2:128, 4:64, 49:12, 110:3 |
| 81 | ٱلْمُنْتَقِمُ | al-Muntaqim | The Avenger | 32:22, 43:41, 44:16 |
| 82 | اَلْعَفُوُّ | al-ʿAfuww | The Pardoner, The Effacer, The Forgiver | 4:43, 4:99, 4:149, 22:60, 58:2 |
| 83 | اَلرَّؤُوفُ | ar-Raʾūf | The Kind, The Pitying | 9:117, 57:9, 59:10 |
| 84 | مَـٰلِكُ ٱلْمُلْكِ | Mālik-ul-mulk | The Owner of all Sovereignty | 3:26 |
| 85 | ذُو ٱلْجَلَالِ وَٱلْإِكْرَامُ | Ḏū l-Jalāli wa l-ʾIkrām | The Owner, Lord of Majesty and Honour | 55:27, 55:78 |
| 86 | اَلْمُقْسِطُ | al-Muqsiṭ | The Equitable, The Requiter | 3:18,5:42,57:25,5:42 |
| 87 | اَلْجَامِعُ | al-Jāmiʿ | The Gatherer, The Unifier | 3:9 |
| 88 | ٱلْغَنيُّ | al-Ghāniyy | The Rich, The Independent | 39:7, 47:38, 57:24 |
| 89 | اَلْمُغْنِيُّ | al-Mughniyy | The Enricher, The Emancipator | 9:28 |
| 90 | اَلْمَانِعُ | al-Māniʿ | The Preventer, The Withholder, The Shielder, The Defender | See al-Kafʿamī (1992:61) |
| 91 | اَلضَّارُ | aḍ-Ḍār | The Distressor, The Harmer, The Afflictor | 6:1758:10; al-Kafʿamī (1992:58) |
| 92 | اَلنَّافِعُ | an-Nāfiʿ | The Propitious, The Benefactor, The Source of Good | 30:37 |
| 93 | اَلنُّورُ | an-Nūr | The Light | 24:35 |
| 94 | اَلْهَادِي | al-Hādī | The Guide, The Way | 22:54 |
| 95 | اَلْبَدِيعُ | al-Badīʿ | The Originator, The Incomparable, The Unattainable, The Beautiful | 2:117, 6:101 |
| 96 | اَلْبَاقِي | al-Bāqī | The Immutable, The Infinite, The Everlasting | 55:27; al-Kafʿamī (1992:64) |
| 97 | اَلْوَارِثُ | al-Wāriṯ | The Heir, The Inheritor of All | 15:23, 57:10 |
| 98 | اَلرَّشِيدُ | ar-Rashīd | The Guide to the Right Path | 11:87 (Used Not referring to Allah) |
| 99 | اَلصَّبُورُ | aṣ-Ṣabūr | The Timeless, The Patient | 2:153, 3:200, 103:3 |
Based on al-Tirmidhi's list above, the names for which there is no evidence, as specified by Sheikh Abd al-Muhsin al-Abbad, Sheikh Ibn Uthaymeen, and others, are as follows:
   الخافضُ، المعزُّ، المذِل، العَدْلُ، الجَلِيلُ، البَاعِثُ، المُحْصِي، المُبْدِئُ، المُعِيدُ، المُمِيتُ، الوَاجِدُ، المَاجِدُ، الوَالِي، المُقْسِط، المُغْنِي، المَانِعُ، الضَّارُّ، النَّافِعُ، البَاقِي، الرَّشِيدُ، الصَّبُور.

### Comparisons of other lists

99 Names of Allah :
| No. | Arabic | Reference | Romanization | Translation | Narrators | Narrators | Narrators | Narrators | Narrators | Narrators | Narrators | Narrators | Narrators | Narrators | Narrators | Narrators | Narrators | Narrators | Narrators |
| No. | Arabic | Reference | Romanization | Translation | Al-Tirmidhi | Ibn Majah | Al-Hakim | Ibn Mandah | Ibn Hazm | Ibn al-Arabi | Ibn al-Wazir | Ibn Hajar | Al-Bayhaqi | Ibn Uthaymeen | Al-Ridhwani | Al-Ghasn | Ibn Nasir | Ibn Wahf | Al-Abbad |
| 1 | الله | Q1:1 | Allāh | Allah | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes |
| 2 | الرحمن | Q1:1 | al-Raḥmān | The Most Gracious | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes |
| 3 | الرحيم | Q1:1 | al-Raḥīm | The Most Merciful | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes | Yes |

### Hidden names

On the other hand, there is no universal agreement among Islamic exegesis scholars, as to how many as a name of God, since it was only Ibn Hazm who only agreed the limitation of 99 names. Instead, Islamic scholars such as al-Khattabi, al-Qurtubi, Abi Bakr bin Thayyib, Ibn al-'Arabi (not Ibn Arabi), Abu Abdillah ar-Razi, Ibn Taymiyya, Al-Nawawi, Ibn Hajar al-Asqalani, Ibn Qayyim al-Jawziyya and Ibn Rajab, has stated that Allah has infinite numbers of name. This with the rulings that only few names and each of its attributes revealed and known in Qur'an and Hadiths, while the uncountably unrevealed names and their attributes are only known by Allah Himself. The basis of these rulings was the Hadith which contains a supplication as narrated in Hisn al-Muslim:
   أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوْ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ
   "I beg You by every Names that is Yours, which You have named Yourself with, or revealed in Your Book, or taught to any of Your creation, or (which you) kept them secret to Yourself in the mysterious knowledge of Yours."
There is also another Hadith that contains a supplication with multiple chains of transmitters:
   اَللَّهُمَّ إِنِّيْ أَعُوْذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوْبَتِكَ، وَأَعُوْذُ بِكَ مِنْكَ، لاَ أُحْصِيْ ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ
   “O Allah, indeed I seek refuge in Your blessing from Your wrath, and I seek refuge in Your salvation from Your torment, and I seek refuge in You from You. I cannot limit the amount of praise to You. You are as You praise Yourself."
As for the established Islamic creed about these unrevealed names of Allah, majority fatwas of scholars said it is obligatory for a Muslim to believe in those names existence along with their attributes, but it is forbidden for Muslims to trying to searching for them without literal evidences from Qur'an and authentic Hadiths. In the creed of Islamic eschatology, Those hidden names are believed to be hidden from anyone but Allah, and will only be revealed personally to Muhammad during the Judgement Day.

## In textual sources

According to Muslims, the names of God must be established by evidence and direct reference in the Qur'an and hadiths (the concept of tawqif). Thus, it is impermissible (haram) for Muslims to give Allah names except with what He has named Himself in the Qur'an or in authentic Hadiths.

### The Quran

The Quran refers to God's Most Beautiful Names (al-ʾasmāʾ al-ḥusná) in several Surahs. Gerhard Böwering refers to Surah 17 (17:110) as the locus classicus to which explicit lists of 99 names used to be attached in tafsir.
   قُلِ ٱدْعُوا۟ ٱللَّهَ أَوِ ٱدْعُوا۟ ٱلرَّحْمَـٰنَ ۖ أَيًّۭا مَّا تَدْعُوا۟ فَلَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَٱبْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًۭا
   Say, ˹O Prophet,˺ “Call upon Allah or call upon the Most Compassionate—whichever you call, He has the Most Beautiful Names.” Do not recite your prayers too loudly or silently, but seek a way between.
A cluster of more than a dozen Divine epithets which are included in such lists is found in Surah 59.
   هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ۖ عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ۖ هُوَ ٱلرَّحْمَـٰنُ ٱلرَّحِيمُ ٢٢ هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْمَلِكُ ٱلْقُدُّوسُ ٱلسَّلَـٰمُ ٱلْمُؤْمِنُ ٱلْمُهَيْمِنُ ٱلْعَزِيزُ ٱلْجَبَّارُ ٱلْمُتَكَبِّرُ ۚ سُبْحَـٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ ٢٣ هُوَ ٱللَّهُ ٱلْخَـٰلِقُ ٱلْبَارِئُ ٱلْمُصَوِّرُ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ يُسَبِّحُ لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ ٢٤
   He is Allāh—there is no god ˹worthy of worship˺ except Him: 'Ālim al-ghayb wa'l-shāhadah (Knower of the seen and unseen). He is ar-Raḥmān (the Most Compassionate), ar-Raḥīm (the Most Merciful). He is Allāh—there is no god except Him: al-Malik (the King), al-Quddūs (the Most Holy), as-Salām (the All-Perfect), al-Muʾmin (the Source of Serenity), al-Muhaymin (the Watcher), al-ʿAzīz (the Almighty), al-Jabbār (the Supreme in Might), al-Mutakabbir (the Majestic). Glorified is Allāh far above what they associate with Him. He is Allāh: al-Khāliq (the Creator), al-Bāriʾ (the Inventor), al-Muṣawwir (the Shaper). He ˹alone˺ has the Most Beautiful Names. Whatever is in the heavens and the earth ˹constantly˺ glorifies Him. And He is al-ʿAzīz (the Almighty), al-Ḥakīm (All-Wise).

### Hadith

In a hadith narrated by Sahih al-Bukhari, it is mentioned that Allah has 99 names.
   Abu Hurairah reported that God has ninety-nine Names, i.e., one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Paradise; and God is witr (one) and loves 'the witr' (i.e., odd numbers).
In another hadith, this fact is also mentioned again.
   Allah's Messenger (ﷺ) said, "God has ninety-nine Names, one-hundred less one; and he who memorized them all by heart will enter Paradise." To count something means to know it by heart.

## Attributes

Islamic tenets has detailed descriptions about to differentiate names with attributes (Arabic: صِفَة, romanized: ṣifāh plural of sˤi.faːt), which has literal abilities of their owns. Examples of the attributes are the name of "ar-Rahman" contains the attributes "mercifulness in general", or "fundamental mercy". According to Sahih Bukhari and Muslim, God has 100 kinds of rahmah (grace/godsend), whereas only one of them already revealed to this world, while the other 99 still withheld for the afterlife. One of the rahmah which was sent to the world are sufficient to fulfil the needs of all creatures until the Judgement Day; including humans, Jinns, and even non-sentients such as animals, so the parents of animals would not trample their babies under their foots or wasting. Another example is name of al-ʿAliyy contains several attributes, such as "heightness" and "above all".
This ruling is because the naming of God are limited by the evidences from Qur'an and Hadith. Thus, postulating the tenet in Islam's creed that essentially, the name-bearing of God are different from attributes of God. Nevertheless, al-Uthaymin stated the principal ruling of giving attributes to God is similar with the verdict about giving name to God; that is forbidden to gave attributes without evidence from Qur'an and Sunnah. One of the disputed name of God among the Islamic academic is "al-Hannan", Since it is considered as one of the attribute of "ar-Rahman" name in Maryam 19:13, not because al-Hannan is a name itself.
Both Ibn Taymiyya in his work, The Treaty of Tadmur, and Ibn al-Qayyim has published their statements refuting Jahmiyya, and al-Juwayni respectively; as Jahmiyya scholars and al-Juwayni rejected the existence of the attributes of God and consider the names of God are just semantics without any substances in them. Both Ibn Taymiyya and Ibn al-Qayyim statement became the ruling which established by Saudi Council of Senior Scholars, as they stated that each of God's name contains multiple attributes. Salafi scholars such as ibn Baz did not consent to the interpretation of the attributes of God. Moreover, Walid Muhammad Abdullah Muhammad al-'Ali, exegesis professor of Islamic University of Madinah, has quoted Ibn al-Qayyim's concern regarding the importance names and its attributes of God as part of the first article of the six Articles of Faith, the Tawhid (oneness [of God]') article.

## Sufi and Shia mysticism

There is a tradition in Sufism to the effect the 99 names of God point to a mystical "Most Supreme and Superior Name" (ismu l-ʾAʿẓam (الاسْمُ ٱلْأَعْظَم). This "Greatest Name of God" is said to be "the one which if He is called (prayed to) by it, He will answer." More than 1000 names of God are listed in the Jawshan Kabir (جَوْشَنُ ٱلْكَبِير—literally "the Great Cuirass") invocations. Sufi mystic Ibn Arabi surmised that the 99 names are "outward signs of the universe's inner mysteries".
Ibn Arabi (26 July 1165 – 16 November 1240) did not interpret the names of God as mere epithets, but as actual attributes paring the universe both in created and possible forms. By these names, the divine traits disclose for humans, whose divine potential is hidden, can learn to become a reflection of such names. However, such reflections are limited; the divine traits do not equal the divine essence of the names. Influenced by the metaphysical teachings of Ibn Arabi, Haydar Amuli assigned angels to the different names of God. Accordingly, the good angels as a whole are a manifestation of God's Names of Beauty. Shaitan (shayatin) on the other hand are a manifestation of God's Names of majesty, such as "The Haughty".

## Theophoric given names

The Arabic names of God are used to form theophoric given names commonly used in Muslim cultures throughout the world, mostly in Arabic speaking societies.
Because the names of God themselves are reserved to God and their use as a person's given name is considered religiously inappropriate, theophoric names are formed by prefixing the term ˁabd (عَبْدُ: "slave/servant of") to the name in the case of male names;
This distinction is established out of respect for the sanctity of Divine names, which denote attributes (of love, kindness, mercy, compassion, justice, power, etc.) that are believed to be possessed in a full and absolute sense only by God, while human beings, being limited creatures, are viewed by Muslims as being endowed with the Divine attributes only in a limited and relative capacity. The prefixing of the definite article would indicate that the bearer possesses the corresponding attribute in an exclusive sense, a trait reserved to God.
Quranic verse 3:26 is cited as evidence against the validity of using Divine names for persons, with the example of Mālik ul-Mulk (مَـٰلِكُ ٱلْمُلْكُ: "Lord of Power" or "Owner of all Sovereignty"):
   Say: "O God! Lord of Power, You give power to whom You please, and You strip off power from whom You please. You endue with honour whom You please, and You bring low whom You please. In Your hand is all Good." Verily, over all things You have power.
The two parts of the name starting with ˁabd may be written separately (as in the previous example) or combined as one in the transliterated form; in such a case, the vowel transcribed after ˁabdu is often written as u when the two words are transcribed as one: e.g., Abdur-Rahman, Abdul-Aziz, Abdul-Jabbar, or even Abdullah (عَبْدُ ٱللّٰه: "Servant of God"). (This has to do with Arabic case vowels, the final u vowel showing the normal "quote" nominative case form.)
Examples of Muslim theophoric names include:
* Raḥmān, such as Abdul-Raḥman Al-Sudais (عَبْدُ ٱلْرَّحْمَان ٱلْسُّدَيْس): Imam of the Grand Mosque of Makkah, KSA
* Salām, such as Salam Fayyaḍ (سَلَام فَيَّاض): Palestinian politician
* Jabbār, such as Kareem Abdul-Jabbar (كَرِيم عَبْدُ ٱلْجَبَّار): American basketball player
* Ḥakīm, such as Sherman "Abdul Ḥakim" Jackson (عَبْدُ ٱلْحَكِيم—ˁabdu ʼl-Ḥakiym): American Islamic Studies scholar
* Ra'ūf, such as Ra'ouf Mus'ad (رَؤُوف مُسَعد): Egyptian-Sudanese novelist
* Mālik, such as Mālik bin ʼAnas (مَـٰالِك بِن أَنَس): classical Sunni Muslim scholars after whom the Maliki school of fiqh was named
* Abdul Muqtedar as in Muḥammad Abdul Muqtedar Khan (مُحَمَّد عَبْدُ ٱلمُقْتَدِر خَان): Indian-American academic

## Use in Baháʼí sources

Baháʼí sources state that the 100th name was revealed as "Baháʼ" (Arabic: بهاء "glory, splendor"), which appears in the words Bahá'u'lláh and Baháʼí. They also believe that it is the greatest name of God. The Báb wrote a noted pentagram-shaped tablet with 360 morphological derivation of the word "Baháʼ" used in it.
According to Baháʼí scholar ‘Abdu’l-Hamíd Ishráq-Khávari, Bahāʾ al-dīn al-ʿĀmilī adopted the Persian poetic pen name "Bahāʾ" after being inspired by the words of the fifth Twelver Imam, Muhammad al-Baqir, and the sixth Imam, Ja'far al-Sadiq, who stated that the greatest name of God was included in either the Duʿāʾu l-Bahāʾ, a dawn prayer for Ramadan, or the ʾAʿmal ʿam Dawūd. In the first verse of the duʿāʾu l-Bahāʾ, the name "Bahāʾ" appears four times.