“The restoration of the hearts (occurs) when it knows its Lord and Maker by His Names, Attributes and Actions.”

(Ibn al-Qayyim, Zād al-Ma’ād, vol. 4, p. 7)

Introduction

There is no greater subject of study, nor a pursuit more worthy of our time, effort, and deep contemplation, than the knowledge of Allah. And the best way to know Him is through the perfect manner in which He chose to describe Himself in revelation: Lahul Asmāʾ al-Ḥusnā — to Him belong the Most Beautiful Names. (Qur’an, 7:180)

Allah loves His Names and Attributes, and He loves to see their meanings reflected in His creation. This lies at the heart of the human being’s purpose on earth. Knowledge of Allah’s Names not only draws us nearer to Him epistemically, but also reshapes the heart. It transforms how we live, respond to suffering, and experience the world. 

Yet in many contemporary settings, our engagement with the Names of Allah tends to remain at the level of memorisation, while their transformative meanings are not always consciously integrated into everyday life. This article aims to provide a brief introduction to the practical applications of knowing Allah’s Names — moving beyond abstraction towards lived, intentional faith.

We will examine five key aspects: why the Names are crucial for the believer to know, how we come to know them, the method of embodying or reciprocating their meanings, their role in duʿāʾ, and their power to dispel the delusion of this dunya. 

1. Why should we study the Names of Allah?

The Purpose of our Creation

Many people spend their entire lives searching for their purpose, lost in the darknesses of uncertainty and meaninglessness. But Allah, in His Mercy, did not leave humanity without direction. He revealed our purpose clearly in the Qur’an: “And I did not create the jinn and mankind except to worship Me.” (Qur’an, 51:56). 

But how can we ever truly worship Allah if we do not know who He is? Qiwām al-Sunnah al-Aṣbahānī expands: “The first command Allah obligated upon His creation is to know and recognise Him. Once they know Him, they will worship Him... Thus, the Muslims should know the Names of Allah so they can venerate and glorify Him as He deserves to be venerated and glorified.” (al-Aṣbahānī). 

The believer strives to know Allah, and to live in a way that reflects the meanings of His Beautiful Names — as much as our limited human capacity allows. This is at the core of our vicegerency (khilāfah) on Earth.

The Greatest Objective of Revelation

In Madarij as-Salikeen, Ibn al-Qayyim describes 6 purposes to the verses of the Qur’an. They are to acquaint the servant with:

1. The Lord to whom he is being invoked

2. The path that leads to Him

3. The honor that awaits him upon arriving to Him

4. What Satan calls him to

5. The path that leads to that

6. The humiliation and punishment awaiting those who respond to Satan’s call

Knowing Allah is undoubtedly the greatest of objectives, and from this stem all others. If you truly know Allah, you will inevitably come to love Him, want to follow His path, believe in His reward, and guard yourself from anything that is displeasing to Him.

Allah did not need to reveal His Names to us—He did so out of His mercy, as a profound gift and a great favour to His servants. Through knowing His Names, our īmān is strengthened, our love for Him is deepened, and the believer is granted a taste of the true sweetness of worship.

 
2. How do we identify the Names of Allah?

The Names of Allah are tawqīfiyyah, meaning we only know them based on what Allah has told us about Himself. We cannot invent or assume Names for Allah, as we are strictly prohibited from speaking about Allah without knowledge. 

Allah’s Names must be:

• Explicitly mentioned in the Qur’an or Sunnah

• That by which He is worshipped and called upon

• Carry inherent praise and perfection

A well-known grey area arises when Allah describes Himself with an attribute without explicitly naming Himself with it. For example, the Qur’an affirms the Speech of Allah, yet He is not named Al-Mutakallim (The Speaker) in the Qur’an or Sunnah. 

In this area, we find a difference of opinion. The strictest view, followed by scholars such as Ibn Hazm, argues that Allah’s Names must be restricted to those found in proper noun form (ism). Others, such as Ibn al-Arabi al-Mālikī, have taken a very lenient approach, deriving Names from each of Allah’s attributes and actions. Generally, a moderate course between the two previous is taken by the majority, with careful stipulations for deriving a Name from an attribute.

How Many Names Does Allah Have?

The well-known hadith from Ṣaḥīḥ al-Bukhārī states: “Allah has ninety-nine names…” However, this does not imply that Allah’s Names are limited to only ninety-nine.

In a famous duʿā, the Prophet ﷺ says: “I ask You by every name with which You have named Yourself — whether You revealed it in Your Scripture, taught it to someone of Your creation, or have preserved it in the knowledge of the unseen with You.”  (Hisn al-Muslim 120). This supplication indicates that there are Names Allah has not revealed to us, and therefore, the full number of His Names remains unknown.

Scholars remind us that an abundance of names is itself a mark of greatness. As Al-Fayruzābādi explains, “Know that the multitude of names indicates the nobility of the thing that is named or its excellence within a given field. The many names for a lion signify the perfection of its power. The many names of the resurrection reflect the immense magnitude of its difficulty and severity... Similarly, the multitude of the Names of Allah indicates the peak of His Greatness and Glory.” (Al-Fayruzābādi, 88)

3. Living Through the Names: Embodying and Reciprocating

Allah loves for the believer to act in a way that exudes His Names and Attributes.

For example, inspired by the name Ar-Raḥmān, a believer may show mercy to another creation — wishing that Allah will be pleased with this action, and bestow His mercy upon them too. As the Prophet ﷺ said, “The merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth, and the One in the heavens will have mercy upon you.” 

Similarly, a believer may strive towards justice in the courtroom, show generosity to a guest, or practice patience in hardship — drawing their strength and inspiration from the Names Al-Muqsit, Al-Karīm, and Aṣ-Ṣabūr. 

Of course, our efforts to demonstrate these qualities can only be realised within our limited human capacity — our mercy, kindness, or justice can never compare to the infinity and perfection of Allah’s. Yet, when we strive to live by these qualities, they become a means through which we come to know Allah more deeply. There is, remarkably, an epistemic dimension to morally adopting these Names: the more we live by them, the more we begin to recognise their true reality in Him.

But what of the Names that reflect Allah’s grandeur, sovereignty, and infinite power? Clearly, we are not meant to attempt to embody these qualities, as these are reserved solely for the perfection of the Most High. Instead, our role is to reciprocate – to respond with awe, humility, and reverence.

For example, Allah is Al-‘Aẓīm, Al-Jabbār, Al-Qawiyy— the Great, the Compeller, the One with Perfect Strength. In response to these Names, we should demonstrate humble submission and recognise our utmost dependency upon Allah.

Or take for example, Al-Baṣīr — the All-Seeing. This Name calls us to muraqabah: to live with the careful awareness that we are always seen by Allah.  It is a name that heightens our sense of accountability, but it can also be a source of deep comfort and relief. When the world misunderstands you or fails to notice your pain, there is no greater solace than the certainty that Allah sees the truth, and He is fully aware of your struggle. 

The Example of Abu Bakr

Nothing inspires good character like the Names and Attributes of Allah. They are not just descriptions of who Allah is — they are invitations to become better versions of ourselves.

Take the story of Abu Bakr and Misṭaḥ ibn Athathah, during the incident of al-Ifk. Misṭaḥ had taken part in the spreading of rumours against ʿĀ’ishah (RA). Abu Bakr, hurt by the slander against his innocent daughter, made the decision to withhold the financial support he used to give Misṭaḥ. Then Allah revealed: “Let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is Ever-Forgiving, Most Merciful.” (Qur’an, 24:22)

Abu Bakr was deeply affected. He said, in response to this ayah: “Indeed, by Allah, I would love that Allah should forgive me.”  Thus, he resumed his charity to Misṭaḥ, declaring “By Allah! I will never withhold it from him!” (al-Bukhari 6679). 

Through the beautiful Names Al-Ghafur and Al-Raheem, this verse not only reminded Abu Bakr of who Allah is, but called him to live by those qualities. 

In the words of Ibn al-Qayyim, “Allah loves His Names and Attributes, and He loves the consequences of His Attributes and their manifestations upon the servants. Just as He is Beautiful, so He loves beauty; As He is Most Forgiving, He loves forgiveness; as He is Most Generous, He loves generosity; as He is All-Knowing, He loves the people of knowledge... So because Allah loves those who emulate His Attributes, He is with them according to how much of these qualities they reflect, and this is a special and unique type of companionship.”

4. Making Du'a with Allah’s Names

From the Etiquettes of Du'a

 “To Allah belong the most perfect names, so invoke Him by them.” (Qur’an, 7:180)  

Understanding the Names of Allah and the manifestations of His Names allows one to call upon Him with greater meaning and presence.  This knowledge also serves as a gateway to following the footsteps of the righteous, by emulating their manner of making duʿā.

The Prophet ﷺ once heard a man supplicating, saying, “O Allah, I ask you by my testimony that you are Allah, there is no God but you, the One, the Eternal Refuge, who does not give birth and was not born, and to whom no one is equal.” Upon hearing this prayer, the Prophet ﷺ proclaimed, “By the One in whose hand is my soul, he has asked Allah by His Greatest Name, for which He answers when called upon and He gives when asked.”

Thinking More Deeply About the Names We Invoke

The next time you make duʿā, reflect on the depth of the Names you call upon. It is easy to approach these Names in a one-dimensional manner, repeating them habitually, without taking the time to contemplate their expansiveness. But in reality, each and every Name of Allah opens entire horizons for reflection. 

Consider the following Names: what new perspectives do they inspire?

• Ar-Razzāq — The Provider. Rizq is not just limited to wealth; it encompasses everything that benefits a person—peace of heart, meaningful relationships, and both material and spiritual nourishment.

• Al-Karīm — The Most Noble. His generosity beautifies life in ways we often overlook. Food could have been tasteless, the sky dull, and existence bare. But His karam makes life not only livable, but beautiful and enjoyable.

• As-Samīʿ — the All-Hearing. He hears not only our spoken words, but even the reality of the prayers we struggle to articulate. 

• Al-Fattāḥ — the Opener. He opens paths when we feel stuck or trapped. He opens hearts, opportunities, and outcomes that we never imagined — so be hopeful, and dream big!

The Wisdom of Pairing Allah’s Names

Human experiences shape how we understand certain words and concepts. When we hear terms such as kingship, we may associate this with oppression or injustice, shaped by our experiences with flawed human rulers. Likewise, when we think of mercy, we may associate it with weakness. The problem arises when this human understanding is projected onto our understanding of Allah. 

The believer must be careful not to allow human baggage to distort their conception of Allah. We must never anthropomorphise Allah’s Attributes!

One of the profound wisdoms behind the multiplicity and combinations of Allah’s Names is that they correct these misconceptions, revealing His absolute perfection and transcendence. Consider the following pairings found in the Qur’an:

• Al-ʿAzīz, al-Ḥakīm — Allah’s might is always coupled with wisdom, clearing any misconceptions or projections we may have about the so-called ‘unfairness’ of an act of Divine Decree.

• Al-Ghafur, Al-Wadud — Allah’s forgiveness is unlike the forgiveness of human beings, where someone may forgive you, but they may still dislike you! Rather, Allah loves those who turn to Him in repentance.

Through these pairings, the believer learns to call upon Allah with balance — neither with fear stripped of hope, nor hope stripped of reverence.

Reflecting on the Names of Allah opens our mind to possibilities and fills our hearts with optimism as we make duʿā. In the words of Shaykh Muhammad Al Shareef: “Your duʿā is bigger than you. It’s a reminder of who Allah is… for you and your problems. Don’t lower your standards, raise your duʿā.”

5. Dispelling the Dunya Delusion

Finally, a distorted understanding of Allah—one not grounded in His Beautiful Names—inevitably leads to a distorted understanding of the dunya.

The so-called problem of evil — how a Merciful God can allow suffering — is answered when we truly understand Allah through His Names. What appears as suffering and hardship is often the gateway to developing a deeper understanding of Allah, and that is the very purpose of life. How can you know Allah as al-Ghafur (The Most Forgiving) unless you've been wronged and learned the meaning of forgiveness? How can you appreciate al-‘Adl (The Most Just) unless you've tasted injustice? How can you witness as-Salaam (The Source of Peace) without having felt the chaos of this world?

As the Prophet ﷺ said: “Is not the world cursed and everything in it?” This world is not Paradise, and undoubtedly, we will face immense challenges. The life of this dunya is mataʿ al-ghurūr — a temporary, deceptive enjoyment. The distractions and trials of this world can lead a person to view life in a way that is incongruent with ultimate reality. This layer of the dunya is characterised by deception, pain, suffering, and curse. 

But the Prophet ﷺ continues: “Except for the remembrance of Allah and what facilitates it, the scholar or the student.”  Consider this second layer. The dunya is filled with His āyāt — signs, blessings, and barakah. Everything in this life is an opportunity for dhuhoor (manifestation) of the Asmā’ wa Ṣifāt — the Names and Attributes of Allah. The more one comes to know Allah, the more they begin to recognise the reflections of His Beautiful Names throughout their life. 

Conclusion

Knowing Allah through His Beautiful Names is not merely an intellectual exercise, but a transformative epistemic path—one that reshapes worship, moral character, supplication, and the believer’s perception of reality itself. 

The world is filled with deception and pain — but also beauty, mercy, and divine signs. You have a choice: to live in the cursed layer of dunya, or to walk through it as one connected to its barakah. The difference to your perspective ultimately lies in your closeness to the Names of Allah.

As you go through ups and downs, consider: what is the name of Allah that He wants me to connect with in this season of my life? In that Name may lie your healing, your strength, and your way back to Him.

Works Cited

Ibn al-Qayyim, Muḥammad ibn Abī Bakr. Zād al-Maʿād. Vol. 4, Dār ʿĀlam al-Fawāʾid.

Ibn al-Qayyim, Muḥammad ibn Abī Bakr. ʿUddat al-ṣābirīn wa-dhakhīrat al-shākirīn

Al-Bukhārī, Muḥammad ibn Ismāʿīl. Ṣaḥīḥ al-Bukhārī. Translated by Muhammad Muhsin Khan, Darussalam, n.d.

Al-Fayrūzābādī, Muḥammad ibn Yaʿqūb. Baṣāʾir Dhawī al-Tamyīz fī Laṭāʾif al-Kitāb al-ʿAzīz. Vol. 1, Dār al-Kutub al-ʿIlmiyyah, 1996, p. 88.

Ibn al-Qayyim, Muḥammad ibn Abī Bakr. Madarij al-Sālikīn. Edited by ʿAbd al-ʿAzīz ibn Nāṣir al-Jalīl, Dār Ṭaybah, 2000.

Yousef, Jinan. The Divine Wisdom Behind the Pairing of Allah's Names in the Qur'an. Yaqeen Institute for Islamic Research, 2023. 

Yousef, Jinan. Reflecting on the Names of Allah. Al-Buruj Press, 2020.

Abdul-Rahman, Zohair. Faith Circle: The Dunya Delusion