Rules Concerning Allah’s Names
(1)   All of Allah’s Names are beautiful
Allah, the Exalted, said: And (all) the Most Beautiful Names belong to Allah, so call on Him by them. al-A’raaf: 180 This means that Allah has the best Names which indicate His perfect attributes. [418] At-Tafseer al-Muharrar, p. 718.
Ibn al-Qayyim said: “All of Allah’s Names encompass praise, exaltation, and glorification. Therefore, they are beautiful, and all His attributes are attributes of perfection.” [419] Madaarij as-Saalikeen, 1/125.
Muhammad ibn Ibraaheem al-Wazeer said: “The meaning of Allah’s Beautiful Names is that they give the best praise, beauty, and praiseworthy description, which befits the Most Glorious. This is because the term “Al-Asmaa al-Husna” (Allah’s Beautiful Names) denotes they are the highest superlative in beauty and not that they are just beautiful.” [420] Al-‘Awaasim al-Qawaasim fee ath-Thabb ‘an Sunnat Aboo al-Qaasim, 7/200.
Ibn ‘Uthaymeen said: “All of Allah’s Names are beautiful, meaning they are the highest level of beauty because they encapsulate perfect attributes that are free from any deficit. Allah, the Exalted, said: And (all) the Most Beautiful Names belong to Allah, so call on Him by them. al-A’raaf: 180” [421] Ta’leeq Mukhtasar ‘ala Lum’at al-I’tiqaad, p 21.
For example, ‘the Ever-Living’ is one of Allah’s Names, which incorporates the attribute of perfect life, which is neither preceded by non-existence nor followed by perishability. His life necessitates the perfection of His Attributes like knowledge, power, hearing, sight, and so on. The All-Knowing is one of Allah’s Names and it incorporates having all-encompassing knowledge which is neither preceded by ignorance nor is subject to forgetfulness. Allah has infinite knowledge that encompasses everything, be they general or specific. The name ‘the Most Merciful’ is one of Allah’s Names and it incorporates perfect and complete mercy.
The beauty of Allah’s Names is noted from two aspects:
1.   The beauty of each name individually
2.   The beauty when it is combined with another Name, thus, when two of Allah’s Names are joined together, it will add more perfection in addition to the perfection of each Name.
For example, Allah, Most High, combines the two Names, ‘the Almighty, the All-Wise” in the Quran in many places. Each of these Names represents its own specific perfection i.e., The Almighty entails power, and The All-Wise entails wisdom. The combination of these two Names indicates another form of perfection which is that Allah’s might is combined with wisdom. Contrary to the creation who may have power, Allah’s Power does not necessitate injustice, oppression, or exercising wrong judgment. This is because the pride of a person who has the power and authority may carry him off to sin; thus, be unjust, oppressive, and transgressive. Likewise, Allah’s authority and wisdom are linked with complete might all the while the authority and wisdom of created beings are subject to humiliation and disgrace. [422] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna by Ibn ‘Uthaymeen, p 6.
It is not permissible to assign to Allah, the Exalted, a name that does not indicate an attribute of perfection and splendour [423] Tafseer ar-Raazi, 15/414. such as al-Dahr (time). It is a noun that is not derived from anything, nor is anything derived from it (frozen); thus, it does not entail a meaning that qualifies it to be considered from Allah’s Beautiful Names. It is a noun that is used for time, as mentioned in the Quran, when Allah talked about the deniers of resurrection: And they say, "There is not but our worldly life; we die and live, and nothing destroys us except time.” And they have of that no knowledge; they are only assuming. al-Jaathiyah: 24 They meant to say that the passage of days and nights will lead to their death. As for the statement of Allah, Exalted be He, that the Prophet (صلى الله عليه وسلم) conveyed: “The son of Adam hurts Me by abusing Time, for I am Time; in My Hands is the authority and I cause the revolution of night and day” [424] Transmitted by al-Bukhaaree (4826) and Muslim (2246) from the hadeeths of Abu Hurayrah (may Allah be pleased with him.) , it does not indicate that time is one of Allah’s Names. This is because those who abuse time intend the time in which events happen. Thus, the interpretation of Allah’s Statement: “I am Time” is in the following part of His statement: “In My Hands is the authority and I cause the revolution of night and day.” Allah, the Exalted, is the Creator of time and all that exists and occurs within it, and He explained that He causes the change of day and night, and these are Time. Obviously, the One who causes them to change cannot be the subjects of this change. Therefore, it becomes evident that it is not possible to understand the time mentioned in the hadeeth to refer to Allah, the Exalted.” [425] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna by Ibn ‘Uthaymeen, p 9.
(2) Allah’s Names are names and descriptions
They are names since they refer to Allah’s Essence and they are descriptions since they indicate meanings. According to the former, they are synonyms because they all refer to one being – that is being Allah, the Exalted. However, according to the latter, they are different because each of them indicates a specific meaning.  The Names, ‘the Ever-Living, the All-Knowing, the All-powerful, the All-Hearing, the All-Seeing, the Most Beneficent, the Most Merciful, the Almighty, and All-Wise’ are all Names for One Being who is Allah, the Exalted, but the meaning of ‘the Ever-Living’ differs from ‘the All-Knowing’, and the meaning of the ‘All-Knowing’ differs from the ‘All-Powerful’, and so on.
They are considered descriptions because the Quran indicates such meaning. Allah, Most High, said: And He is the Oft-Forgiving, Most Merciful Yoonus: 107 and And your Lord is Most Forgiving, Owner of Mercy. al-Kahf: 58 The second ayah indicates that the Most Merciful is the One who has the attribute of mercy and the Arab linguists and customary usage of language agree that a person is not referred to as ‘Knowing’ except if he has knowledge, Hearing unless if he can hear, and Seeing unless if he has sight. This is too obvious to explain, and it does not need evidence. From this, we can know the misguidance of those who divested Allah’s Names of their meanings, claiming that “Allah, the Exalted, is All-Hearing without hearing, and He is All-Seeing without sight, and He is the Almighty without might,” and so on. They justified their argument by saying that affirming Allah’s Names necessitates the multiplicity of eternal beings, which is an invalid justification. Allah, the Exalted, described Himself with many attributes despite being the One and Only. Allah, the Exalted, said: Indeed, the vengeance of your Lord is severe. Indeed, it is He who originates creation and repeats. And He is The Ever-Forgiving, The Ever-Affectionate. Owner of the throne, the Glorious. He does what He intends (or wills). al-Burooj: 12-16 and: Glorify the Name of your Lord, the Most-High. Who has created (everything), and then proportioned it; and who destined and then guided and who brings out the pasture. And then makes it black stubble. al-A’laa: 1-5
These noble ayaat contain many attributes for one Being but affirming them does not necessitate the multiplicity of eternal beings. As for the rational proof, it is that attributes are not separate beings which are different from the One who is being described such that their affirmation necessitates a multiplicity of beings. Rather, these are attributes for the Being who possesses them; they are part of His Essence, and every existing being must have multiple attributes. [426] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna by Ibn ‘Uthaymeen, p 8.
Ibn Taymiyyah said: “All of Allah’s Names indicate One Being; thus, invoking Him by one of His Names does not contradict invoking Him by any of His other Names. Rather, the matter is as Allah, Exalted be He, said: Say, “Call upon Allah or call upon the Most Merciful. Whichever name you call - to Him belong the best Names. al-Israa?: 110. Each Name of Allah points to the named Being as well as the attribute incorporated within the Name, like the name the ‘All-Knowing’ which indicates Allah’s Essence and Knowledge, the Name ‘the Almighty’ which indicates Allah’s Essence and Might, and the name the ‘Most Merciful’ which indicates Allah’s Essence and Mercy.” [427] Majmoo’ al-Fataawa, 13/333.  Az-Zarkashi said: “All of Allah’s Names are His attributes.” [428] Ma’na Laa ilaaha illallah by az-Zarkashi, p 121.
(3) If Allah’s Names indicate transitive description, they will entail the following:
1.   Establishment of the Name for Allah, the Exalted.
2.   Establishment of the attribute incorporated by the Name.
3.   Establishment of the ruling of the Name and what it necessitates.
An example of that is the name ‘the All-Hearing’ which establishes ‘the All-Hearing’ as a Name of Allah, the Exalted, acknowledges hearing as Allah’s attribute, and establishes the ruling of the Name and what it necessitates, which is that Allah hears all secret and confidential talk. This is as Allah, the Exalted, said: And Allah hears your dialogue; indeed, Allah is All-Hearing and All-Seeing. al-Mujaadilah: 1
However, if Allah’s Names indicate a non-transitive description, they will entail the following:
1.   Establishment of the Name for Allah, the Exalted.
2.   Establishment of the attribute incorporated by the Name
An example of that is the name ‘the Ever-Living’ which incorporates affirming this name as one of Allah’s Names, and affirming the attribute of life for Allah, the Exalted. [429] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna by Ibn ‘Uthaymeen, p 10
(4) Allah’s Names indicate His Essence and Attributes by conformity, incorporation, and necessity.
For example, Allah’s Name ‘The Creator’, indicates His Essence as well as the attribute of creation by conformity, it indicates each of which (i.e., Allah’s Essence and the attribute of creation separately) by incorporation, and it indicates the attributes of knowledge and power by necessity. Therefore, when Allah mentioned the creation of the heavens and earth, He said: That you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge. at-Talaaq: 12
That which is necessitated by the statement of Allah and His Messenger (صلى الله عليه وسلم) if it is valid, is the truth, because the words of Allah and His Messenger are true, and whatever is necessitated by the truth is thus true. Allah, the Exalted, knows what is necessitated by His words and the words of His Messenger; therefore, it makes it intended. [430] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna by Ibn ‘Uthaymeen, p 11. The Names of Allah, Most High, indicate Allah’s Essence, and they are not created. [431] Majmoo’ al-Fataawa by Ibn Taymiyyah, 6/185.
Ibn al-Qayyim said: “Not only does Allah’s Name indicate His Essence and the attribute that is derived from it by conformity, but also indicates other aspects by incorporation and necessity. It indicates Allah’s Attribute and Allah’s Essence without His attribute, each one independently by incorporation, and indicates the other attribute by necessity. His Name, the All-Hearing indicates the Lord’s Essence and His hearing by conformity, it indicates His Essence and hearing, each one separately by incorporation, and it indicates Allah’s Name ‘the Ever-Living’ and attribute of life by necessity. This applies to the rest of Allah’s Names and Attributes.” [432] Madaarij as-Saalikeen, 1/54.
Ibn Abee al-‘Izz said: “The name at times is intended to refer to the being named after, and at times it is intended to refer to the word which indicates the being. If you say, “Allah said such and such a thing,” or “Allah hears those who praise Him,” and so on, this is intended to refer to the One being named per se. However, if you say, “Allah is an Arabic name, Ar-Rahmaan is an Arabic name, Ar-Raheem is from the Names of Allah, the Exalted, and so on, then the statement here is intended to refer to the name per se and not the one being named. It should not be said that it is different because the word per se is general and does not give a precise meaning. However, if the differentiation intends to mean that the word is independent from the meaning, then that is true. But, if what is meant is that Allah existed at some point without a name until He created names for Himself or until the creation called Him with names that they formulated, then this is the greatest misguidance and deviation in Allah’s Names.” [433] Sharh al-‘Aqeedah at-Tahhaawiyyah, 1/102.
Allah’s Beautiful Names are established only by divine textual evidence (Page 83)
Allah’s Names and Attributes are only taken from that which is revealed in the Quran and the Sunnah; thus, no addition or omission should be made. This is because our intellect cannot fathom the Names that Allah deserves; therefore, we should restrict ourselves to the divine texts. Allah, the Exalted, said: Do not follow what you have no ?sure? knowledge of. Indeed, all will be called to account for ?their? hearing, sight, and intellect. al-Israaa’: 36 And Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know. al-A’raaf: 33 Moreover, calling Allah by what He did not call Himself or denying what He called Himself with is a transgression against His rights. For this reason, proper manners should be observed in that regard, and only accept that which is mentioned in the divine texts. [434] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna by Ibn ‘Uthaymeen, p 13.
Ibn Hazm said: “It is not permissible to name Allah, the Exalted, and to describe Him except by what He described Himself with, what He informed about Himself in His Book or through His Prophet (صلى الله عليه وسلم) or what is affirmed as correct and valid by the definite consensus of the Muslims. It is not permissible to refer to Allah by a name other than that even if the meaning is correct. We certainly know that Allah, the Exalted, created the heavens. Allah, the Exalted, said: And the heaven We constructed with strength. ath-Thaariyyaat: 47, but it is not permissible to call Allah ‘the builder.’ We know that Allah created the colours of plants and animals, and He said: The colouring of Allah. al-Baqarah: 139 However, it is not permissible to call Allah ‘the painter.’ The same applies to any name by which Allah did not use for Himself.” [435] Al-Fasl fee al-Milal wa al-ahwaa wa an-nihal, 2/108.
As-Saffaareenee said: “However, according to the true view which is relied upon by the people of the truth, the beautiful Names of Allah are only taken from divine text and the transmitted narrations. It should be noted that the scholars of the Sunnah agreed about using the beautiful names and lofty attributes to refer to the Creator, Exalted be He, if the Lawgiver permits, and not to refer Him with the names which He prohibited.” [436] Lawaami’ al-Anwar al-Bahiyyah, 1/124.
Prohibition to deviate in Allah’s Names
Ibn Taymiyyah said: “The principle on this issue is that Allah should be described by what He described Himself with and what His Prophet described Him with in terms of affirmation and negation. Whatever Allah affirms for Himself should be affirmed, and whatever He negates from Himself should be negated. It is known that the way of the predecessors of the Muslims and its leading scholars is to affirm the attributes that Allah affirmed for Himself without modality, resemblance, denial, and alteration. Likewise, its way is to negate what He negated from Himself and affirm the attributes which He affirmed without deviance in His names or ayaat. Indeed, Allah censured those who deviate in His names and attributes as Allah stated: And to Allah belong the best names, so invoke Him by them. And leave the company of those who practice deviation concerning His names. They will be recompensed for what they have been doing. al-A’raaf: 180 and Indeed, those who inject deviation into Our ayaat are not concealed from Us. So, is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do whatever you will. Fussilat: 40 Their way is to affirm Allah’s Names and Attributes while negating their equality to human attributes, such that this affirmation does not entail resembling them to Allah’s creation, and to believe Allah is far removed from defects without denying them. Allah, Exalted be He, said: There is nothing like unto Him, and He is the All-Hearer, the All-Seer. ash-Shoora: 11 Allah’s Statement: There is nothing like unto Him rebukes comparison and resemblance” and Allah’s Statement: and He is the All-Hearer, the All-Seer rebukes deviation in Allah’s Names and denying them.” [437] Majmoo’ al-Fataawa, 3/3.
Ibn al-Qayyim said: “Deviation in Allah’s Names is turning away from them, deviating from their reality and meanings of them that are established for them. The word ilhaad (which means deviation in Allah’s Name) is derived from the word which means inclination.” [438] Badaai’ al-Fawaaid, 1/297, Madaarij as-Saalikeen, 1/54. Both books are authored by Ibn al-Qayyim.
There are different types of deviation in Allah’s Names:
1.   Calling idols by any of the Names of Allah as polytheists called their idol al-Laat which was from the name al-Ilaah (God) and al-‘Uzza from the name al-‘Azeez (the Almighty).
2.   Calling Allah by what is inappropriate to His splendour like how the Christians called Him father, or how the philosophers called Him ‘the effector with His being,’ or ‘the naturally efficient cause’, and so on.
3.   Describing Allah, exalted and blessed be He, with defects like the statement of the Jews that Allah is poor, and their statement that he rested after creating the creation, and their statement: “The hand of Allah is chained.”
4.   Divesting the names of their meanings and rejecting their realities like the statement of the Jahmiyyah and their followers that Allah’s Names are mere words which do not incorporate attributes and meanings. So, they refer to Allah by the names “the All-Hearing, the All-Seeing, the Ever-Living, the Most Merciful, the Speaker, and the One who wants.” Then they say, “He has no life, no hearing, no sight, no speech, and no will within Him.” This is the worst form of deviation in Allah’s Names in terms of the intellect, the Law of the religion, language, and the natural disposition. This is opposite to the deviation of the polytheists who gave Allah’s Names and Attributes to their gods, and they divested him of His attributes of perfection, denied them and misinterpreted them. Both parties deviated in Allah’s Names.
5.   Comparing His attributes to those of His creation. May Allah be far removed by what was stated by those who compare Him to others. [439] Badaai’ al-Fawaid (1\298) and Madaarij al-Salikeen (1\54) by Ibn al-Qayyim, al-Qawa’id al-Muthla fi Sifaat Allah Wa Asmaa’ih al-Husna by Ibn AUthaymeeen (p. 16)
The Beautiful Names of Allah [440] Refer to the section of Allah’s Attributes that are mentioned in the Quran and Sunnah to learn more about their meanings.
The following is a list of Allah’s Names which were compiled from Allah’s Book and the Sunnah of His Prophet (صلى الله عليه وسلم). The Names were written in the alphabetical order of the Arabic language:
The Last, the Only One, the Mightiest, the Most Generous, the First, the God, the Fashioner, the Extender, the Kind, the Intimate, the All-Seeing, the Oft-Forgiving, the Compeller, the Good, the Guardian, the Reckoner, the Preserver, the Truth, the Judge, the All-Wise, the Most Forbearing, the Most Praiseworthy, the Ever-Living, the Modest, the Creator, the All-Aware, the Master-Creator, the One who takes to account, the Most Kind, the Upholder, the Lord, the Most Beneficent, the Most Merciful, the Oft-Providing, the Most Gentle, the Watchful, the Most Glorious, the Concealer, the Peace, the All-Hearing, the Master, the Healer, the Thankful, the Most Appreciative, the All-Observing Witnessing, the Independent, the Elegant, the Manifest, the Almighty, the Supreme, the Oft-Forgiving, the Most High, the All-Knowing, the Great Forgiver, the Most Forgiving, Free of need, the Opener, the Withholder, the Omnipotent, the Irresistible, the Most Sacred, the Powerful, the Near, the All-prevailing One, the Strong, the Self-Subsisting, the All-Protecting, the Most Esteemed, the Subtle One, Allah, the Delayer, the Infuser of Faith, the Clear, the Self Exalted, the Sublime, the Firm, the Responder, the Most Honourable, the All-Encompassing, the Inventor, the Giver, the Powerful, the Upholder, the King, the Perfect in Ability, the Expediter, the Benefactor, the Protector, the Only one who is truly in control, the Helper, the Guide, the Absolute One, the Vast, the One who has no equal, the Affectionate, the Supreme Trustee, and the Supreme Bestower. [441] Sifaatillah ‘Azza wajalla al-Waaridah fee al-Kitaab wa as-Sunnah wa Ihsaa Asmaaihi Ta’aala by al-‘Alawi as-Saqqaaf, p 438.
Differences in Virtues Between Allah’s Names
Proofs of Differences in Virtues Between Allah’s Names:
The Names of Allah are not the same in terms of virtues.  Although, they all are the Names of the one named being, that is Allah, the Glorified and Exalted, however, some of the Names are more virtuous than the other ones. Among the proofs of the differences in virtues concerning the Names of Allah, the Exalted, are as follows:
1-   Narrated Buraydah ibn al-Husayb al-Aslami: “The Prophet (صلى الله عليه وسلم) heard a man supplicating saying: ‘O Allah! I ask you by that I testify that you are Allah; there is no God but You, the one, the Self -Sufficient Master, Who did not beget and was not begotten, and to Whom no one is equal.’ Allah’s Messenger (صلى الله عليه وسلم) then said, “By Him in Whose Hands is my soul, he has asked Allah by His greatest name by which when asked, He gives, and by which when supplicated, He answers.” So, Allah’s greatest name is superior to the rest of the names because it is greater than other names. [442] Transmitted by Abu Dawood (1493), at-Tirmidhee (3475), and this is his wording, an-Nasaai in as-Sunan al-Kubraa (7666), and Ahmad (22965). Al-Tirmidhi said (Hasan Ghareeb) and Ibn Hibbaan and al-Hakim declared it authentic in Saheeh Ibn Hibbaan (891) and al-Mustadrak (1/638), respectively. Al-Albaani declared it authentic in Saheeh Sunan al-Tirmidhi (3475) and so did al-Wadi’e in Saheeh al-Musnad (159). In Baz declared its chain authentic in Fatawa Nur ‘Ala al-Darb (2/132) and Shu’ayb al-Arna’oot in his Takhreej of Sunna Aboo Dawood (1493).
2-   Narrated ‘Abdullahi ibn Mas’ood (may Allah be pleased with him): “The Prophet (صلى الله عليه وسلم) said: “If anyone is affected by anxiety or sadness, and he says, “O Allah, I am your male servant, the son of your male servant, the son of your female servant. My forelock is in your Hands, (i.e., you have control over me). Your Judgment upon me is assured, and Your Decree concerning me is just. I ask You by every Name that You have named Yourself with, revealed in Your Book, taught any one of Your creation, or kept unto Yourself in the knowledge of the unseen that is with You, to make the Quran the spring of my heart, and the light of my chest, the banisher of my sadness, and the reliever of my distress,” Allah will remove his anxiety and sadness thereby and Allah will replace it with happiness. The Companions said: “O Messenger of Allah, should we not learn this supplication?” The Prophet (صلى الله عليه وسلم) replied: “Yes. Everyone who hears this supplication must learn it.” [443] Transmitted by Ahmad (3712) and this is his wording, Ibn Hibbaan (972), and at-Tabaraanee (10/210) (10352). The hadeeth was graded as authentic by Ibn Hibbaan, Ibn al-Qayyim in Shifaa al-‘Aleel (2/749), and as-San’aani in al-Insaaf fee Haqeeqatul Awliyaa’ (102), and al-Albaani in al Silsilah al-Saheehah (199), and Ahmad Shakir declared its chain authentic in his Takhreej of Musnad Ahmad (6/153). Al-Haakim said in a-Mustadrak (1/690): It is authentic according to the conditions of Muslim if it is not a mursal from ‘Abd al-Rahmaan ibn ‘Abdallah from his father, because it is disputed whether he heard directly from his fater or not. Al-Mundhiri said in his book al-Targheeb wal Tarheeb (3/57) if it is not defected because al-Qasim from Ibn Mas’ood, and its chain has Abu Salamah al-Juhani. Al-Haythami said in Majma’ al-Zawaa’id (10/189): The narrators of its chain are rom the narrators in the Saheeh except Abu Salamah al-Juhani though it was credited by Ibn Hibaan. Ibn Taymiyyah said in al-Tis’eeniyyah (3/810): it is a famous report, and Sha’eeb al-Arna’oot declared its chain weak in his takhreej of Musnad Ahmad. (3712).
The hadeeth is a proof that there is a difference between Allah’s Names in terms of virtues and that each of them has its own exclusive merit. [444] See Mabaahith al-Mufadalah fil ‘Aqeedah by Muhammad al-Shudhayfi (p. 68)
The ways in which Allah’s Names are different in terms of virtues
One who looks at the Names of Allah, will find that they differ in many ways that reveal thereby their differences in virtues. Among them are as follows:
1-   Some of His Names are used to refer to Allah singularly and sometimes these Names are used in conjunction with other Names. This occurs often with most of Allah’s Names like: the Omnipotent, the All-Hearing, the All-Seeing, the Almighty, and the All-Wise. There are other Names which are not used to refer to Allah singularly. Rather, they are used in conjunction with other opposites like the following names: “the Withholder, the Causer of harm and the Avenger.” It is not permitted to refer to Allah by these names singularly without their opposites. Thus, these names are used in conjunction with the following, names: ‘the Giver, the Benefactor, and the Oft-Forgiving’. So, He is the Giver and the Withholder, the Causer of Harm and the Benefactor, the Avenger and the Oft-Forgiving, the Giver of honour and the Giver of disgrace. Thus, perfection is in linking each of these names with its opposite because the intended meaning from them is that Allah alone is the Lord and He arranges the matters of the creation and He acts with regards to them in terms of giving and withholding, benefit, harm, forgiveness, and revenge. So, it is not permissible to praise Allah by merely stating that He withholds, revenges, and harms. So, these joint Names of Allah act as one word that does not allow separating some letters from others. [445] Al-Burhaan fee ‘Uloom al-Quran, 2/502-504.
Therefore, the name of Allah which indicates perfection singularly is not like a name which does not indicate perfection unless if it is mentioned together with its opposite.
2- Some of Allah’s Names indicate a single attribute of perfection like the All-Hearing and the All-Seeing. Whereas some other attributes indicate many attributes and are not limited to one attribute like ‘the Most Glorious’. The Most Glorious is He who has several attributes of perfection.   This attribute entails reaching the highest pinnacle concerning all praiseworthy items; and obtaining honour through noble actions; as well as abundance.
Allah’s Names include negating an attribute of deficiency to Allah, and this is the opposite to the positive attribute which a particular Name affirms. For example, the name ‘the All-Seeing” involves not attributing the deficiency of blindness to Allah, Exalted be Allah, far removed be He from deficiency and Blessed be He.
There are some other Names which refer to complete removal of all forms of deficiency and faults aggregately as well as in detail. Thus, they encompass pure perfection like ‘the Absolutely Pure’ and ‘the Peace’.
3- Some of Allah’s Names indicate a specific attribute, and others refer to that particular attribute and something more than that like the name ‘the All-Knowing’ which denotes knowledge in absolute terms, and the name ‘the All-Aware’, which indicates Allah’s knowledge of hidden things. [446] Al-Maqsad al-Asna, p 22.
4- There are some Names which indicate one attribute, they are also derived from one root word even though they differ in their literal construction. These are names like ‘the Almighty, the Perfect in Ability, the Powerful; the Oft-Forgiving, the Forgiver; the Most Beneficent, the Most Merciful;’ and so on. All these Names are considered as dissimilar from each other and different in terms of merit and that difference in merit is evident in their grammatical construction.
An-Nuhhaas said: “The name ar-Rahmaan (the Most Beneficent) comes on the morphological scale fa’laan which indicates the intense form. So, and Allah knows best, it means that Allah is Merciful to His whole creation. Therefore, this name is not used except for Allah, the Exalted. This is because it means ‘He Whose mercy has encompassed everything.’ Therefore, it precedes the name ‘the Most Merciful.’ Thus, the name the ar-Raheem ‘the Most Merciful’ is better than the name ar-Raahim, ‘the One Who shows mercy.’ This is because the name ‘the Most Merciful’ is binding in praise because it indicates that mercy is always with Him and does not leave Him; whereas the name ‘ar-Raahim’ refers to he who shows mercy once.” [447] Ma’aani al-Quran by an-Nuhhaas, 1/55.
Ibn ‘Uthaymeen said: “The name ar-Rahmaan (the Most Beneficent) is a name of Allah which indicates the vastness of Allah’s mercy. This is because ar-Rahmaan is from the morphological measure fa’laan which indicates vastness and fullness. Consider the word ghadbaan (angry), nadmaan (regret), sakraan (drunk), ‘atshaan (thirsty), rayyaan (well-watered), on the same morphological measure. You will find that this form indicates vastness and fullness.
Therefore, some of the predecessors (may Allah have mercy on them) said: “Indeed, the name ar-Rahmaan (the Most Beneficent) signifies a general mercy that encompasses the entire creation. As for the name ar-Raheem ‘the Most Merciful,’ it indicates the deed. This means that Allah, the Exalted, shows mercy with His vast mercy. So, ar-Raheem indicates the deed which is making mercy reach to whom the mercy is shown. On the other hand, the name ar-Rahmaan indicates the attribute, and that is that Allah, blessed and Exalted be He, is described with having this vast mercy. [448] Tafseer al-‘Uthaymeen, Surah Saba’ p. 10 and 11.