Names of God in Islam

Names of God in Islam (Arabic: أَسْمَاءُ ٱللَّٰهِ ٱلْحُسْنَىٰ, ʾasmāʾu llāhi l-ḥusnā, lit. 'God's Beautiful Names') are the names that each contain attributes of God in Islam,^{[1][2][3][4][5][6]} implied by the respective properties.^[7] Some names are known from only from the Quran or hadith, while others can be found in both sources, although most are found in the Quran.^[8]

Allāh is the Arabic word referring to God in Abrahamic religions,^[9][10][11] thought to be derived by contraction from al-ʾilāh, which means "the god",^[12] (i.e., the only god, reflecting Tawhid) and is related to El and Elah, the Hebrew and Aramaic words for God.^[13][14] Whether or not Allah can be considered as the personal name of God became disputed in contemporary scholarship.^[15] In Islamic usage and indoctrination, Allah was the God's most unique, proper name,^[16] and referred to as Lafẓ al-Jalālah (The Word of Majesty). Those who claimed that Allah was the personal name of God also denied that this name was a derivative name. Some Muslims may use different names as much as Allah, for instance Rabb, Ar-Rahman, or "God" in English. The Quran refers to the attributes of God as "most beautiful names".^[17][18]

They are traditionally enumerated as 99 in number to which is added as the highest Name (al-ism al-ʾaʿẓam), the Supreme Name of God. The locus classicus for listing the Divine Names in the literature of Qurʾānic commentary is 17:110 "Call upon Allah, or call upon The Merciful; whichsoever you call upon, to Allah belong the most beautiful Names," and also 59:22-24, which includes a cluster of more than a dozen Divine epithets."

— Gerhard Böwering

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. Beside these Arabic names, Muslims of non-Arab origins may also sometimes use other names in their own languages to refer to God, such as Khuda in Persian, Bengali and Urdu. Tangri or Tengri was used in the Ottoman Turkish language as the equivalent of Allah.^[19]

In Sufis, often characterised as the inner, mystical dimension of Islam, Hu / ar means just 'He', or Parvardigar in Persian are used as names of God. ar derives from the last letter of the word Allah, which is read as ar when in the middle of a sentence and appears in many verses as in; "La ilaha illa Hu" Al Imran:18. According to the Wahdat al-wujūd interpretetion, the universe was a manifestation of God's -the absolute being- names, and was manifestations or notions with no real existence. Haydar Amuli refused to make any distinction on this matter, arguing that evil beings like Satan were also manifestations of God's imperial names.^[20]

Interactions and translation

Some of the names attributed to God in Islamic culture are names that create problems in transition from a personal god^[21] to a universal and transcendent god in understanding;^[22] ٱلْعَظِيمُ (al-ʿAẓīm) lit means "He was, or became, great in his bone, then metaphorically said of anything كَبِير [or great]".^[23] The reflections of the efforts to give a transcendent understanding when translating these names into other languages can also be seen in examples such as al-Mutakabbir (The Proud Oneself)^[24], al-Jalīl (The Angry), al-Muntaqim (The Avenger) and at-Tawwāb (The Returner) (see also: Eisegesis).

Islamic theology rejects definitions and expressions that imply a comparison between God and His creations, because He cannot be likened to His creations in any of His attributes. However, it is observed that many of these names are translated as "the most..." in a comparative mode, as in the expression Allāhu ʾAkbar (Arabic: اللّٰهُ أَكْبَر ʔaɫ.ɫaː.hu ʔak.bar, lit. 'God is the greatest'), which is also used as an Islamic slogan. In Islamic theology the concept of shirk refers to the rejection of any partnership in God's will and actions, and encompasses understandings that liken His attributes to those of created beings, and view them as limited.

In the Quran, names of angels like Gabriel and Michael etc. are linked to El (or Il), as in other Abrahamic religions. The phrase "Allāhumma," used at the beginning of prayers in Islam, should be the Arabic pronunciation of the Hebrew word "Elohim."^[25] Elohim is a plural word (singular El) used for exaltation, like the Hebrew expression "Your Majesty!"

Although the holy book and prophets in the Quran frequently connect themselves to Jehovah, the name Yahweh/Jehovah is unknown in Islam. The word "Rabb" (Lord, Master), which is used in place of Yahweh in Judaism, is also frequently used for Allah in the Quran.

The silence surrounding the name Yahweh in Judaism for several thousand years is thought to be connected to the Ten Commandments, "You shall not take the name of your God Yahweh in vain, for Yahweh will not leave it without punishment."^[26]

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.^[27] 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, and Ibn Hajar al-Asqalani, have given their own versions of lists of 99 names.

al-Tirmidhi's list

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 Uthaymin, 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

Hidden names

There is no universal agreement among Islamic exegesis scholars about the number of names of God, since it was only Ibn Hazm who argued a limitation of 99 names. Instead, Islamic scholars such as al-Khattabi, al-Qurtubi, Abi Bakr bin Thayyib, Ibn al-'Arabi (not Ibn Arabi),^[a] Abu Abdillah ar-Razi, Ibn Taymiyya, Al-Nawawi, Ibn Hajar al-Asqalani,^[32] Ibn Qayyim al-Jawziyya^[33] and Ibn Rajab,^[34] have stated that Allah has an infinite number of names. While there are rulings that only a few names and their attributes are revealed and known in the Quran and Hadiths, the uncountably unrevealed names and their attributes are only known by Allah Himself.^[35][36] The basis of these rulings was the Hadith, which contains a supplication as narrated in Hisn al-Muslim:

Another Hadith contains a supplication, with multiple chains of transmitters:

In the established Islamic creed about the unrevealed names of Allah, the majority of fatwas say it is obligatory for a Muslim to believe in the existence of the unrevealed names and their attributes, but it is forbidden for Muslims to try to search for them without literal evidences from the Quran and authentic Hadiths.^{[32][34][35][33]} In the creed of Islamic eschatology, the hidden names are believed to be hidden from anyone but Allah, and will only be revealed personally to Muhammad during Judgement Day.^[33]

In textual sources

According to Muslims, the names of God must be established by evidence and direct reference in the Quran 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 Quran 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.

Another verse references the Most Beautiful Names:

A cluster of more than a dozen Divine epithets which are included in such lists is found in Surah 59.

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).

— Sahih Bukhari, Vol. 8, Book 75, Hadith 419

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.

— Sahih Bukhari, Vol. 9, Book 93, Hadith 489

Sufi 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).^[37] This "Greatest Name of God" is said to be "the one which if He is called (prayed to) by it, He will answer."^[38] More than 1000 names of God are listed in the Jawshan Kabir (جَوْشَنُ ٱلْكَبِير—literally "the Great Cuirass") invocations.^{[citation needed]} Sufi mystic Ibn Arabi surmised that the 99 names are "outward signs of the universe's inner mysteries".^[8]

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.^[39] 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".^[40]

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 either prefixing the term ˁabd (عَبْدُ: "slave/servant of") to the name (in the case of masculine names) or by dropping the definite article al (ال).

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.

— Quran 3:26

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
• 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.^[41][42] The Báb wrote a noted pentagram-shaped tablet with 360 morphological derivation of the word "Baháʼ" used in it.^[41]

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.^[41] In the first verse of the duʿāʾu l-Bahāʾ, the name "Bahāʾ" appears four times.^[43]

See also

• The 99, a comic book based on the 99 names of God in Islam
• Basmala
• List of Arabic theophoric names
• Names of God
• Names of God in Zoroastrianism
• Names of God in Christianity
• Names of God in Judaism
• Names of God in Sikhism
• Sahasranama, the Hindu lists of 1000 names of God
• "The Nine Billion Names of God", a short story by Arthur C. Clarke

Appendix

Footnotes

1. ^ Ibn al-'Arabi full Nisba name is Muhammad ibn Abdullah al-Andalusi al-Ishbili al-Maliki, a Maliki scholar who died in 1121 AD. Ibn Arabi full Nisba is Muhammad ibn Ali al-Hatimi at-Tayy al-Andalusi, a philosopher who died in 1216 AD.^[44]

References

1. ^ Mohammad Mahdi Al-Sharif (2014). ALLAH'S MOST BEAUTIFUL NAMES: اسماء الله الحسنى [انكليزي]. Dar Al Kotob Al Ilmiyah. p. 25. ISBN 978-2745154811. Retrieved 20 August 2024. ...Name "Rahman" and the characteristic it carries.
2. ^ Mark W. Muesse (2018). Four Wise Men. BoD – Books on Demand. p. 240. ISBN 9780718895228. Retrieved 20 August 2024. ... attributes, which name certain qualities that assist in appropriately orienting the mind toward god.
3. ^ M. Saifudin Hakim (9 April 2018). "Sifat Allah: Apakah Hanya Tujuh atau Dua Puluh? (Bag. 3)" [The Attributes of God: Only Seven or Twenty? (Part 3)] (in Indonesian). muslim.or.id. Yayasan Pendidikan Islam Al-Atsari (YPIA) Al-Atsari Islamic Education Foundation. Retrieved 19 August 2024. References from: * Musnad Ahmad ibn Hanbal no. 3712. graded authentic by Shaikh Albani in Silsilah Ash-Sahihah no. 3528 * Sahih Bukhari. Bukhari no. 4712. * Sahih Muslim no. 1118 * Sharh al-Qawa' Ied al-Muthla p. 134-135, by Muhammad ibn Salih Al-Uthaymin, first print, published by Dar al-Athar in 2001. * Sharh ar-Risala att-Tadmuriyyah li Shaykh al-Islaam Ibn Taimiyyah, by Shaikh Dr. Yusuf Al-Ghafish * Sharh Al-'Aqida As-Safariyaniyya, by Muhammad ibn Salih Al-Uthaymin, published by Madar ul-Watan KSA, second printing in 2010, pp. 202-203. * Dar'u Ta'arudhi Al-'Aqli wan Naqli, 5/ 248 (Maktabah Shamila). * Asas at-Taqdiis, pp. 147-148. * Al-Ibana ‘an Usl ad-Diyanah, page. 443.
4. ^ Muhammad Al-Munajjid (2019). "هل (الحنان) من صفات الله ؟" [Is al-Hannan one of God's attributes?] (in Arabic). Islamqa.info. Retrieved 19 August 2024. Fatawa Noor ‘ala al-Darb; Musnad Ahmad ibn Hanbal (3/11), and Tafsir al-Tabari (16/113). “Attributes of God Almighty contained in the Qur’an and Sunnah”; Fatwa of Council of Senior Scholars (Saudi Arabia) (24/172)
5. ^ Oliviu Felecan (2019). Onomastics between Sacred and Profane. Vernon Press. p. 6. ISBN 978-1622734016. Retrieved 20 August 2024. ... attributes, postulating that a name is different from naming
6. ^ Al-Uthaymin (2019). Tuntunan Tanya-Jawab Akidah, Shalat, Zakat, Puasa, dan Haji [Guide to Questions and Answers on Faith, Prayer, Zakat, Fasting and Hajj] (in Indonesian). Translated by Munirul Abidin. Darul Falah. p. 72. ISBN 978-979-3036-66-3. Retrieved 20 August 2024.
7. ^ M. Ghulam Hussain Daleel (2023). Kayinath: For Literature and Philanthropy. Notion Press. ISBN 9798888839706. Retrieved 20 August 2024. ...ninety-nine names of God, mentioned in the Quran. Allah's names imply his attributes....
8. ^ Morgan, Diane (2010). Essential Islam: A Comprehensive Guide to Belief and Practice. ABC-CLIO. p. 10. ISBN 978-0-313-36025-1.
9. ^ "God". Islam: Empire of Faith. PBS. Archived 2014-03-27 at the Wayback Machine. Retrieved 18 December 2010.
10. ^ "Islam and Christianity", Encyclopedia of Christianity (2001): Arabic-speaking Christians and Jews also refer to God as Allāh.
11. ^ Gardet, L. "Allah". Encyclopaedia of Islam Online. Brill Online. Archived 3 April 2019 at the Wayback Machine. Retrieved 2 May 2007.
12. ^ EncyclopediaofIslam
13. ^ Zeki Saritoprak (2006). "Allah". The Qur'an: An Encyclopedia. Oliver Leaman (ed.). Routledge. p. 34. ISBN 9780415326391. Archived 2024-05-23 at the Wayback Machine. Retrieved 2020-11-11.
14. ^ Vincent J. Cornell (2005). "God: God in Islam". Encyclopedia of Religion. Vol. 5. 2nd ed. Lindsay Jones (ed.). MacMillan Reference USA. p. 724.
15. ^ Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a Genre Oxford University Press in association with The Institute of Ismaili Studies London ISBN 978-0-19-870206-1 p. 478
16. ^ It is generally accepted that the word is not derived from any root and does not carry a dictionary meaning and constitutes the proper name of the real god, or even if it has a dictionary meaning, it loses this meaning when it becomes the name of the real god./Kelimenin herhangi bir kökten türemiş olmayıp sözlük mânası taşımadığı ve gerçek mâbudun özel adını teşkil ettiği, yahut sözlükte bir anlamı olsa bile gerçek mâbuda ad olunca bu anlamı kaybettiği genellikle benimsenmektedir. https://islamansiklopedisi.org.tr/allah
17. ^ , , ,
18. ^ "Names of God - Oxford Islamic Studies Online". oxfordislamicstudies.com. Archived from the original on August 13, 2018. Retrieved 2018-08-13. Encouraged by the Quran (7:180; 17:110; 20:8), Muslims selected ninety-nine attributes of God, describing his perfection, from the Quran and traditions. Referred to as "the most beautiful names of God," they describe a range of characteristics that balances the power of God (the Creator, the Sovereign, and the All-Knowing) with his love and mercy (the All-Loving, the Most Gracious, and the All-Forgiving). The names are frequently memorized and used in supplications. Preceded by the words Abd or Amat (male or female servant), they are often used in proper names (e.g., Abd al-Rahman, "servant of the Merciful").
19. ^ Eliot, Charles Norton Edgcumbe. Vol. 27. p. 472.
20. ^ Ayman Shihadeh: Sufism and Theology. Hrsg.: Edinburgh University Press. 21. November 2007, ISBN 978-0-7486-3134-6, pp. 54–56.
21. ^ In the scriptures of the Abrahamic religions, God is described as being a personal creator, speaking in the first person and showing emotion such as anger and pride, and sometimes appearing in anthropomorphic shape. Williams, W. Wesley, "A study of anthropomorphic theophany and Visio Dei in the Hebrew Bible, the Quran and early Sunni Islam", University of Michigan, March 2009
22. ^ Williams 2002.
23. ^ https://quranx.com/Dictionaries/%D8%B9%D8%B8%D9%85
24. ^ He magnified himself; behaved proudly, haughtily, or insolently https://quranx.com/Dictionaries/%D9%83%D8%A8%D8%B1
25. ^ Hastings, James, (Ed.) (1913). Encyclopædia of Religion and Ethics, Volume VI: Fiction–Hyksos. Edinburgh: T. & T. Clark. p. 248
26. ^ https://dergipark.org.tr/tr/download/article-file/153869
27. ^ al-Jawziyya, Ibn Qayyim (6 May 2020). Ranks of the Divine Seekers: A Parallel English-Arabic Text. Volume 1. BRILL. ISBN 978-90-04-41341-2.
28. ^ Please note the written Arabic spelling of the names written in Arabic in the table are in the vowelled Classical/Quranic form (proper = in the Quran and Ahādith) with the square bracketed "[.]" variant of the written Arabic forms given in common or modern texts—usually in media, some long vowels and punctuations are omitted for the easier typing and reading.
29. ^ Muhammad Saed Abdul-Rahman (2013). Tafsir Ibn Kathir Juz' 1 (Part 1): Al-Fatihah 1 to Al-Baqarah 141 2nd Edition. MSA Publication Limited. p. XXIV. ISBN 978-1861798268. Retrieved 15 August 2024. Exegesis of Al-Tabari and Al-Qurtubi with the reference material from a Hadith from Sunan al-Tirmidhi transmitted by Abd al-Rahman ibn Awf.
30. ^ Al-Bayhaqi (1999, pp. 55,101)
31. ^ He magnified himself; behaved proudly, haughtily, or insolently https://quranx.com/Dictionaries/%D9%83%D8%A8%D8%B1
32. ^ Adika Mianoki (2022). "Berapakah Jumlah Asmaul Husna?" [How many the numbers of Asmaul Husn] (in Indonesian). muslim.or.id. Yayasan Pendidikan Islam Atsari (YPIA) Islam Atsari Educational Institute. Retrieved 14 August 2024. Reference commentary from= Kamila bint Muhammad bin Jassim bin Ali Al-Jaham Al-Kuwari (2002). المجلى في شرح القواعد المثلى في صفات الله وأسمائه الحسنى [magazine in explaining the ideal rules in the attributes of God and His beautiful names... by Muhammad Salih al-Uthaymin] (in Arabic). Dar Ibn Hazm. pp. 123–132. Archived 14 August 2024 at the Wayback Machine. Retrieved 14 August 2024.
33. ^ Ammi Nur Baits (2011). "Hafal Asmaul Husna, Masuk Surga?" [(if) memorized Asma al-Husn, (is it) guaranteed entering the heaven?] (in Indonesian). KonsultasiSyariah.com. Yufid Institution Network. Retrieved 15 August 2024. Ibn al-Qayyim, in Shifa ul-Alil p. 472; Al-Uthaymin; Al-Qawaid ul-Muthla, Pg. 13 – 14
34. ^ Islamweb Research team (2022). "هل أسماء الله غير متناهية العدد؟" (in Arabic). islamweb.net. Saudi Arabia, Yemen, Mauritania: Ministry of Awqaf and Islamic Affairs (Qatar). Retrieved 14 August 2024.
35. ^ Abdulaziz Al Sheikh. Fatwa no. 39788 (in Arabic). Permanent Committee for Scholarly Research and Ifta. Retrieved 14 August 2024.
36. ^ Muhammad Al-Munajjid (2003). "أسماء الله تعالى غير محصورة في تسعة وتسعين اسماً" [The names of God Almighty are not limited to ninety-nine names only] (in Arabic). IslamQA.info. Retrieved 14 August 2024. Compilation Fatwa of Uthaymin
37. ^ Schimmel, Annemarie (1993). The Mystery of Numbers. New York, US: Oxford University Press. p. 271. ISBN 0-19-508919-7.
38. ^ Momen, Moojan (2000). Islam and the Bahá'í Faith. George Ronald. p. 241. ISBN 978-0-85398-446-7. The endnote states: "Ibn Májah, Sunan, 34. (Kitáb ad-Du'á), ch. 9, no. 3856, vol. 2, p. 1267. See also: Ad-Dárimí, Sunan, 23 (Fada'il al-Qur'án), ch. 15, no. 3296, vol. 2, pp. 324–325. Similar statements in Shi'i tradition include: Majlisí, Bihar al-Anwar, vol. 26. p. 7.
39. ^ Bruce Lawrence The Qur'an: A Biography Atlantic Books Ltd, 2 October 2014 ISBN 9781782392187 chapter 8
40. ^ Ayman Shihadeh Sufism and Theology Edinburgh University Press, 21 November 2007 ISBN 9780748631346 pp. 54–56
41. ^ Lambden, Stephen (1993). "The Word Baháʼ: Quintessence of the Greatest Name". Baháʼí Studies Review. 3 (1)
42. ^ Smith, Peter (2000). "greatest name". A concise encyclopedia of the Bahá'í Faith. Oxford: Oneworld Publications. pp. 167–8. ISBN 1-85168-184-1.
43. ^ Khadem, Dhikru'llah (March 1976). "Bahá'u'lláh and His Most Holy Shrine". Baháʼí News. ' (540): 4–5. Archived 20 June 2017 at the Wayback Machine.
44. ^ Ja’far Assagaf (2019). "Reduksi Sufi antara Penyebutan Ibnu al-'Arabiy/إبن العربي (w. 543 H) dengan Ibnu 'Arabiy/إبن عربي (w. 638 H) ?" [Sufi reduction between the mention of Ibn al-'Arabiy/إبن العربي (d. 543 H) with Ibn 'Arabiy/إبن عربي (d. 638 H)?] (in Indonesian). alkhairaat-ternate.or.id. Alkhiraat Media. Retrieved 15 August 2024.

Bibliography

• ʾIbrahīm bin ʿAlī al-Kafʿamī (1436–1500 CE), al-Maqām al-asnā fī tafsīr al-asmāʼ al-ḥusnā. Beirut: Dār al-Hādī (1992) (WorldCat listing).
• Namira Nahouza (2009), "Contemporary Wahhabism Rebranded as Salafism: The Issue of Interpreting the Qur'anic Verses and Hadith on the Attributes of God and its Significance", University of Exeter, retrieved 20 August 2024

External links

• Al-Bayhaqi (1999). Allah's Names and Attributes. Translated by Gibril Fouad Haddad. ISCA. ISBN 1930409036. Retrieved 16 August 2024.