Allah, As He Described Himself in the Holy Quran By Hassan Ali El-Najjar

Islam:

God's Message of Guidance to Humanity

اللهُ

سُبْحَانَهُ وَتَعَالَى

كما وصف نفسه في القرآن الكريم

بقلم حسن علي النجار

الثالث عشر من جمادى الثانية 1431 هجرية ، السابع والعشرين من مايو 2010 ميلادية

أكملت بحمد الله في االحادي عشر من رجب 1432 هجرية ، الثاني عشر من يونيو 2011 ميلادية

روجعت في السابع والعشرين من جمادى الأولى ، 1434 هجرية ، الثامن من أبريل ، 2013 ميلادية

Allah,

Praise to Him in His Highness

As He Described Himself in the Holy Quran

By Hassan Ali El-Najjar

13th of Jumada II, 1431 Hijriya, May 27th, 2010

Completed on 11th of Rajab, 1432 Hijriya, June 12th, 2011

Revised on 27th of Jumada Al-Oula, 1434 Hijriya, April 8, 2013

أعوذُ باللهِ منَ الشيطانِ الرجيم

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

A'oudhu Billahi Minashaitan irrajeem

Bismillah irrahman irraheem

I seek refuge with Allah from the stoned Shaitan
In the Name of Allah, the Beneficent, the Merciful

This article is About Allah, Subhanahu wa Ta'ala (Praise to Him in His Highness), as He has described Himself in the Holy Quran. It starts with some of the verses which deal with the topic directly, then a list of God's Good Names follows with interpretation of their meanings from some of the renowned Islamic scholars. The list assembled here by this author is different from the commonly known list in that it includes the Good Names of God which were mentioned directly in the Holy Quran. Other lists include concluded "Good Names" but without direct citation. As a result, a list of these concluded "Names," used in other lists, has been created but called here Attributes, rather than Names.

This author is solely responsible for both the translation of the meanings of the verses as well as the summary translation of the interpretations of these meanings from the cited Islamic scholars. This is an introduction to the topic and there is no claim of covering it exclusively.

1. Al-Bassmala: The verse of mentioning the name of God

In Chapter 16, Verse 98 of the Holy Quran, Allah praise to Him instructs Muslims to "seek refuge with Him from the Stoned Shaitan (Satan)" whenever they start reciting the Holy Book. The "Stoned Shaitan" is a reference to the story of Ibrahim (Abraham), peace be upon him, who threw stones at Satan, when the latter was trying to dissuade him from obedience to God.

The very first Chapter of the Holy Quran, Al-Fatiha (The Opening), starts with Al-Bassmala, that is the verse of mentioning the name of God. It states: "In the name of Allah, the Beneficent, the Merciful." This is considered the first verse of the Holy Quran. All chapters of the Holy Book start with it except Al-Tawba (Chapter 9).

As a result, whenever Muslims start reciting the Holy Quran or start praying, they say: "I seek refuge with Allah from the Stoned Shaitan." Then they follow that with Al-Bassmala "In the Name of Allah, the Beneficent, the Merciful."

Allah: The God

"Allah" is the name which God has chosen for Himself, as stated in Verse 9 of Surat Al-Naml (Chapter 27), and in Verse 14 of Chapter 20 of the Holy Quran. He is the Creator of life, Who is worshipped by His creations as an expression of gratitude for His blessings, which include life, care, provision, and the promise of everlasting life in the hereafter for the righteous believers among them.

Allah, Praise to Him in His Highness, has created humans and jins to worship Him, as stated in Verse 56 of Surat Al-Dhariyat (Chapter 51). Though He does not need them to worship Him, He has commanded them to do so for their own benefit, as stated in many verses of the Holy Quran, such as 51: 57, 2: 272, 17: 7, and 22: 37.

Allah, Praise to Him in His Highness, is so loving and caring of His creations that He sent them messages, through His Messengers, to show them how they can lead a happy life here on Earth and in the Hereafter. Basically, He told them to be good to themselves, to their families and relatives, to their society, and to the world. That is the essence of worshipping Him through proclaiming the faith, performing prayers, giving charity, fasting Ramadan, and making the pilgrimage.

Each one of these ways of worshipping God has direct benefits to the worshippers, their societies, and their world. By worshipping their Creator, they enjoy happiness in this life and they please their loving and caring Creator, Who has promised to reward them an everlasting life in Paradise, in the Hereafter (More on the benefits of these ways of worshipping God can be found in other articles by this author, particularly The Relationship Between the Spiritual and the Physical in Islamic Teachings).

The word "Allah" means "the God," or "Al-Ilah." In addressing God, a Muslim may say in Arabic "Ilahi" (my God). However, Muslims usually refer to God with the definite article, Al, contracted with the noun it defines, to become Allah, thus addressing Him with "Ya Allah" or "O Allah."

The definite article (the) in Arabic takes two forms: "El" and "Al." While the latter, "Al," has been the standard in usage all over the Arabic-speaking world, some Arabs may use the "El" form in writing their last names, such as in the case of this author. However, most of the usage of the "El" form is associated with Andalusia (Arab Spain), and stayed in the Spanish language as well as the Spanish-speaking world until today, Such as in the cases of common names like El Salvador and El Paso.

Almost all usage of the definite article in the Holy Qur'an is in the "Al" form but there are three words in the Holy Qur'an, which include the "El" form. These are used in reference to the Prophet "El-Yass" (Elijah or Idris), his house (family) "El-Yassin," and Prophet "El-Yassa'a," with the Hamza under the Alef, for which the English vowel "E" is the correct translation (The Holy Qur'an: Chapter 6, Verse 85 and Chapter 37, Verse 130).

The definite article "El" was also used in the ancient Arabic dialect of Aramaic, spoken in the Holy Land of Baitul Maqdes, which was called Palestine at the time of Jesus Christ, Peace and blessings of God be upon him. The "translated" Bible tells us that Jesus addressed God the same way Muslims address Him today (Ilahi, or my God).

In Mark 15, Verse 34, Ps. 22:1, and Mat 27: 46, the "translated" Bible says: "And at the ninth hour Jesus cried with a loud voice saying Eloi, Eloi, la ma sabchtani (sabakhtani)? which was translated into English as "My God, My God, why has Thou forsaken me?" or "My God, My God, why have You forsaken me?" (Note: The Holy Quran states clearly that God has NOT forsaken Jesus Christ).

While "Ilahi, Ilahi li ma" are standard Arabic words, which are used and can be understood by the average educated Arabs, the verb "sabakhtani" is not used by average educated Arabs now. They may use other verbs, such as "taraktani" or hajartani." However, a noun derived from it is still in use. Many Arabs may refer to a deserted lot of land (as a result of being soaked with water or salt) as "sabkha."

Apparently, the sound "h" in "ilahi" was deleted during one of the successive translations of the Bible from Aramaic to Greek, Roman, old European languages, middle languages, to modern European languages.

It is noteworthy that Christian Arabs also refer to God as Allah in their Bibles, prayers, and daily discourse. A famous Christian Arab phrase is "Allah Mahaba," or "God is love."

This should be enough evidence for non-Muslims to know that the name of God (Allah) was used by messengers of God who preceded Muhammed (peace and blessings of God be upon all of them).

Rabbul-'Aalameen: The Lord of the Worlds, or The Master of the Universe

This good name of God is written as Rab Al-'Aalameen but it maybe pronounced as rabbul 'aalameen, rabbil 'aalameen, or rabbal 'aalameen, depending on its relationship to other words in a sentence, according to the Arabic grammatical rules.

It means "The Lord of the Worlds," or "The Master of the Universe," as stated in Verses 22-23, Chapter 26 of the Holy Quran. In this Verse, the Pharaoh asked Moussa (Moses), peace be upon him, about the meaning of "Rubbul 'Aalameen. Moussa answered: "He is the Lord of Heavens, Earth, and what is in between them.

So, there are worlds of angels in the Heavens, worlds on Earth (successive generations of people), and worlds of others in between the Heavens and the Earth.

Rabbul 'Aalameen is the Lord of all these worlds of angels, humans, jins, and other creations in the Universe, that is in all of these worlds.

Al-Rahman, Al-Raheem: The Beneficent, The Merciful

Al-Rahman, Al-Raheem are pronounced as arrahman, arraheem, as the definite article "Al" is contracted with the noun, deleting the letter ( l ) and replacing it with the first letter of the defined noun, ( r ).

The renowned Islamic scholars, Al-Qurtubi and Ibn Katheer, {1} related explanations of these two characteristics of God from Abu Ali Al-Farisi and Al-'Arzami, may Allah be pleased with them, who said that Al-Rahman (The the Beneficent) is a reference to God's mercy to all of His creations, as expressed in providing them with what they need and enabling them to enjoy His provisions. However, Al-Raheem (The Merciful) is a reference to God's extra mercy to the believers.

While most translators of the Holy Quran agreed on the translation of "Al-Raheem" as "The Merciful," they differed in translating "Al-Rahman." The two most used translations were "The Beneficent," and "The Compassionate." This author has found that "The Beneficent" is a more accurate translation on the basis of the above-mentioned interpretation from the cited Islamic scholars.

أعوذُ بالله من الشيطان الرجيم

بسم الله الرحمن الرحيم

الرَّحْمَـٰنُ ﴿١﴾ عَلَّمَ الْقُرْآنَ ﴿٢﴾ خَلَقَ الْإِنسَانَ ﴿٣﴾ عَلَّمَهُ الْبَيَانَ ﴿٤﴾ . (سورة الرحمن ، 55: 1-4). *

A'oudhu Billahi Minashaitan irrajeem

Bismillah irrahman irraheem

Arrahmanu (1) 'Aallama alqurana (2) Khalaqa alinsana (3) 'Aallamahu albayana (4) (Al-Rahman, 55: 1-4) .

(See Endnote {2} concerning bold vowels at the end of each verse).

I seek refuge with Allah from the stoned Shaitan
In the Name of Allah, the Beneficent, the Merciful

The Beneficent, (1) has taught the Quran, (2) created the human (being), (3) taught him speech (Al-Rahman, 55: 1-4) .

Ibn Katheer interpreted the first four verses of Surat Al-Rahman (55:1-4), as a statement from the Beneficent, Praise to Him in His Highness, that He descended the Holy Quran to His worshipper Muhammed, peace and blessings of Allah be upon him (pbbuh), and made it easy to memorize and understand by believers. Al-Dhahak and Qutada, may Allah be pleased with them, added that He made the Holy Quran easy to be taught to believers so that they use it in telling the truth, enjoining the good, and preaching against the wrong doing. Al-Hassan, may Allah be pleased with him, interpreted it as enabling believers to pronounce its letters correctly, so that they can recite it in the best and most beautiful ways.

Al-Tabari added that the Beneficent extended His mercy to humans by descending His Holy Quran to guide them to success and happiness in this life and to help them avoid His punishment in the hereafter.

Al-Qurtubi mentioned the interpretation of Sa'id Bin Jubair and 'Aamer Al-Sha'abi, who said the letters of the name of Allah, "Al-Rahman," are the opening letters of thirteen Suras (Chapters) of the Holy Quran. These are "A, L, R" (the opening letters of Chapters 10-15 ), "H, M" (the opening letters of Chapters 40-46 ), and "N" (the opening letter of Surat Al-Qalam, Chapter 68). Together, these letters form the word, "ALRHMN," which is Al-Rahman, as Arabic words may include only consonants in basic writing, while vowels are added over or under a letter in the Holy Quran, but the vowels are not usually added in common writings, such as in books and in written media.

These first four verses of Surat Al-Rahman (55:1-4) tell humans of four blessings bestowed upon them by Allah, praise to Him in His Highness. The first verse tells them that Allah, the Beneficent, has mercy to all of them, as explained earlier above. The second verse tells them of His second blessing, which is descending the Holy Quran to humanity also as mercy and guidance for them to be happy in this life, as well as in the hereafter. The third verse is a reminder to them that Allah, the Beneficent, praise to Him in His Highness, created them in the best image, fashion, and proportions. The fourth verse is a reference to the blessing of enabling humans how to speak by creating the physiological features necessary to speech, and by blessing them with the suitable environment, as explained by this author in another article ( Creation and Evolution in the Holy Qur'an ).

***

2. Surat Al-Ikhlas: Chapter 112, titled "The Purity (of faith)"

سُوۡرَةُ الإخلاص

أعوذُ باللهِ منَ الشيطانِ الرجيم

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

قُلۡ هُوَ ٱللَّهُ أَحَدٌ (١) ٱللَّهُ ٱلصَّمَدُ (٢) لَمۡ يَلِدۡ وَلَمۡ يُولَدۡ (٣) وَلَمۡ يَكُن لَّهُ ۥ ڪُفُوًا أَحَدُۢ (٤) (الإخلاص ، 112: 1-4).

Surat Al-Ikhlas

(Chapter 112 of the Holy Quran)

A'oudhu Billahi Minashaitan irrajeem

Bismillah irrahman irraheem

Qul huwa Allahu ahadun (1) Allahu as-samadu (2) Lam yalid walam yooladu (3) Walam yakun lahu kufuwan ahadun (4)

(Surat Al-Ikhlas, 112: 1- 4).

I seek refuge with Allah from the stoned Shaitan
In the Name of Allah, the Beneficent, the Merciful

Say: He is Allah, (the) One; (1)

Allah, the Eternal; (2)

He did not beget (give birth) and He was not begotten (given birth to); (3)

And there has never been anyone equal to Him. (4)

(Surat Al-Ikhlas, 112: 1- 4).

***

Al-A'had, Al-Samad: The One in the Beginning and in the End, The Ultimate Provider

Al-A'had (also pronounced as written, Al-A'had. See the second endnote clarification ** for the meaning of the apostrophe) means the One who has nobody with Him in the beginning and in the end. He is unique in His characteristics. Nobody is equal to Him in these characteristics. For example, Allah is the ultimate source of mercy, love, care, compassion, and provision. Nobody is equal to Him in that. However, He encourages believers to be as merciful, loving, caring, compassionate, and providing as they can be (Surat Al-Ikhlas, Chapter 112, Verse 1).

Al-Samad (pronounced as As-Samad) means the Ultimate Destination for judgment and for help. He is the source of light, help, and provision. Whoever wants to get part of this divine characteristic needs to fast as much as possible following the path of the Prophet, pbbuh (i.e. several days every month, in addition to the month of Ramadan), or to eat, drink, and speak as less as possible. He/she also needs to mention this characteristic of God, Al-Samad, as many times as possible during his/her day. This will empower the spiritual side of himself/herself and keep the body desires under control (Surat Al-Ikhlas, Chapter 112, Verse 2).

He did not beget (give birth) and He was not begotten (given birth to). This means that He has no wife, sons, daughters, father, or mother (Surat Al-Ikhlas, Chapter 112, Verse 3).

And there has never been anyone equal to Him. This means that nobody has ever been equal to Him in appearance or capabilities but believers aspire to have as much of His characteristics as they can, as mentioned above (Surat Al-Ikhlas, Chapter 112, Verse 4).

3. Ayatul Kursi: The Verse of the Chair

أعوذُ باللهِ منَ الشيطانِ الرجيم

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

اللَّهُ لا إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ - (البقرة ، 2: 255).

A'oudhu Billahi Minashaitan irrajeem

Bismillah irrahman irraheem

Allahu la ilaha illa huwa alhayyu alqayyoom, la takhuthuhu sinatun wala nawm, lahu ma fee assamawati wama fil alard, man tha allathee yashfa'au 'aindahu illa bi ithnihi ya'alamu ma bayna aydeehim wama khalfahum, wala yuheetoona bishay in min 'ailmihi illa bima sha a, wasi'a kursiyyuhu assamawati wal arda, wala ya-ooduhu hifthuhuma, wahuwa al 'aaliyyul 'aatheem (Al-Baqara, 2: 255)

(See Endnote {3} concerning the underlined sounds in the Quran translitaration).

I seek refuge with Allah from the stoned Shaitan
In the Name of Allah, the Beneficent, the Merciful

Allah! There is no (other) god but He, the Eternally Living, the Maintainer (in charge of all things). Neither slumber nor sleep seizes Him. His is whatsoever in the Heavens and the Earth. Who is that who (Nobody) intercedes in His presence except by His permission? He knows what is between their hands and what is behind them. And they do not surround a thing of His knowledge except whatever He wills. His Chair encompasses the heavens and the Earth, and it does not fatigue Him to preserve both of them (the Heavens and the Earth), and He is the High, the Supreme. (Al-Baqara, 2: 255).

Al-Hayyu, Al-Qayyoom: The Eternally Living, The Sustainer of the Universe

Ibn Katheer, may Allah have mercy on his soul, narrated that a number of the Companions, may Allah be pleased with them, were told by the Prophet, peace and blessings of God be upon him (pbbuh), that the Verse of the Chair (2: 255) is the greatest verse of the Holy Quran. It is also equal to one-fourth of the Holy Quran, sharing this characteristic with Suras of Al-Samad, Al-Kafiroon, Al-Zalzala, and Al-Fat'h (Chapters 112, 109, 99, and 48).

The Prophet, pbbuh, recommended reciting it before sleeping for protection from human devils and jin devils. Whenever it is recited at a home, it cleanse it from the devils who run away because it includes the greatest of all of God's names, Al-Hayyu, Al-Qayyoom. This greatest name of God is also mentioned in two other verses in the Holy Quran: 3: 2 and 20: 111.

Without relation to specific verses, Al-Hayyu means "The Living," and Al-Qayyoom means "The Standing." However, within the context of this verse, the two good names of God are complimentary to each-other, meaning that He is Everlasting and Eternal while all of His creations complete their records in this life then die, as explained by this author elsewhere ( Mind, Self, Soul, Spirit, and Happiness from an Islamic Perspective ).

The four renowned Islamic scholars (Al-Tabari, Al-Qurtubi, Ibn Katheer, and Al-Siyouti) {1}, divided the "Verse of the Chair" into ten distinct Arabic sentences, and interpreted them mainly, as follows:

Allah! There is no (other) god but He, (means that He is the only God for all creations to worship).

the Eternally Living, the Maintainer (in charge of all things), (means that He was the First and He will be the Last. While His creations die, He never dies. His creations need Him for sustenance but He does not need anybody).

Neither slumber nor sleep seizes Him, (means that He is the Maintainer of the Universe and the Sustainer of all His creations. He neither sleeps nor even slumbers for a moment. Thus, He knows everything, all the time).

His is whatsoever in the Heavens and the Earth, (means that He alone, without any partners, owns and controls everything and everyone in the Heavens and on the Earth, all are under His power, and all should worship Him alone).

Who is that who (Nobody) intercedes in His presence except by His permission? (Nobody dares to intercede for others, that is, to plead with God on behalf of His creations, who will be waiting in suffering for reckoning, on the Day of Judgment, unless Allah permits him/her to do so.

Al-Qurtubi mentioned that Allah, praise to Him in His Highness, will permit intersession by the Prophets, scholars, those who fight for His sake (Mujahidoun), and angels, as a way to honor them on the Day of Judgment. He will also allow good believers to intercede for other believers, as they prayed and fasted together in this life. A child may also be allowed to intercede for his/her parents.

The greatest intercession will be permitted only to the Prophet Muhammed, peace and blessings of God be upon him (pbbuh). He will make a long Sujoud (prostration) until Allah tells him to lift his head and ask, and his call will be answered. The Prophet, pbbuh, then asks Allah to quicken reckoning, in order to relieve the believers from suffering under the heat of the son. The Prophet will be asked to do this job of intercession by all of the Messengers of God who preceded him, as they know that Allah loves him most).

He knows what is between their hands and what is behind them (As an example of God's omniscience, His complete knowledge, is that He knows what His creations show and what they hide, what they do at their present and what they did in the past, what happens to them in this life and what will happen to them in the hereafter).

And they do not surround a thing of His knowledge except whatever He wills (While God has complete knowledge about His creations, they do not know anything about His knowledge except what He wills for some of them, such as His messages revealed to humans through His Messengers).

His Chair encompasses the Heavens and the Earth, (Ibn Abbas, may Allah be pleased with him and his father, interpreted the Chair as God's knowledge. However, Abu Malik and others, may Allah be pleased with them, narrated that Allah, praise to Him in His Highness, sits on the Throne and puts his feet on the Chair. This part of the verse tells us about the size of the Chair, which is so immense that the Heavens and the Earth are like small pieces of coin encompassed in it. We cannot comprehend the size of the Throne, which is much larger than the Chair).

and it does not fatigue Him to preserve both of them (the heavens and the Earth), (It does not tire or fatigue Him to preserve the systems of Heavens and the Earth, including taking care of whoever lives on them, and whoever lives in between them).

and He is the High, the Supreme (Allah, Almighty, praise to Him in His Highness, is higher than the systems of Heavens and the Earth which He created, as the part of this verse about the Chair points to. He is Supreme and Mighty in His control of the Heavens and the Earth, which are just small pieces of matter, encompassed in the Chair under His feet, as He sits on the Throne, which is higher than the Chair and what is in it). (Al-Baqara, 2: 255).

***

4. Ayatun Nour: The Verse of The Light

أعوذُ بالله من الشيطان الرجيم

بسم الله الرحمن الرحيم

اللَّهُ نُورُ السَّمَاوَاتِ وَالأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ وَيَضْرِبُ اللَّهُ الأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (النور ، 24: 35).

A'oudhu Billahi Minashaitan irrajeem

Bismillah irrahman irraheem

Allahu nooru assamawati wal ardi, mathalu noorihi kamishkatin feeha misbahun, almisbahu fee zujajatin, azzujajatu ka annaha kawkabun durriyyun, yooqadu min shajaratin mubarakatin, zaytoonatin la sharqiyyatin wala gharbiyyatin, yakadu zaytuha yudhee-u walaw lam tamsashu narun, noorun 'Aala noorin, yahdee Allahu linoorihi man yasha-u, wayadhribu Allahu al amthala linnasi, waAllahu bikulli shay in 'Aaleemun (35)

I seek refuge with Allah from the stoned Shaitan
In the Name of Allah, the Beneficent, the Merciful

Allah is the Light of the Heavens and the Earth. The similitude of His Light is as a Niche, within which is a Lamp. The Lamp is in a glass (container). The glass (container) is as a brght planet. (The light of the lamp) is produced by fire from a blessed olive tree (oil), which is neither of the east nor of the west, whose oil would almost illuminate, without being touched by fire. Light Upon Light! Allah guides to His Light whom He wills. And Allah gives examples for people (as illustration), and Allah is knowledgeable of everything. (Al-Noor, 24: 35)

Interpretation of Ayatun Nour, or the Verse of The Light

Allah is the Light of the Heavens and the Earth. (Allah is the Light of the Heavens and the Earth and the Guidance for those who dwell in or on them. The Prophet, pbbuh, was asked if He saw God when he ascended to the Seventh Heaven. He answered: "I saw Light").

The similitude of His Light is as a Niche, within which is a Lamp. (The example of God's Light is like a lamp in a niche, a recess in a wall).

Ibn Massa'oud, may Allah be pleased with him, said that the light of God's Face lights (gives light to) the Throne permanently. As He exists above the Heavens and their solar systems, the phenomenon of day or night does not exist, and there is no need for any light besides His Light, praise to Him in His Highness.

The Lamp is in a glass (container) (as the glass container brightens the light, like the electric bulb in our time does).

The glass (container) is like a bright planet (as a result of having the lamp light inside it).

(The light of the lamp) is produced by fire from a blessed olive tree (oil), (The olive tree has been honored by being mentioned in the Holy Quran, as in this Verse and in Surat Al-Teen (Chapter 95). It is a blessed tree for the many benefits it provides people with, such as oil for cooking, lighting, messaging skin, and feeding hair roots. Its beans are also delicious after processing. Finally, the bean seeds are used as firewood for cooking and heating purposes).

which is neither of the east nor of the west, (which is in the middle of the olive grove but in a clear distance from all other trees, so it can receive the sun light all day, thus enabling it to produce the best and brightest oil. If an olive tree is in the east or in the west of the grove, it may not get the sufficient sun light all day; consequently, it may not produce the purest of oil).

whose oil would almost illuminate, without being touched by fire. (as a result of being produced by a tree in the best location, where it receives the optimal light from the Sun, as well as the optimal air and nutrients from the soil).

Light Upon Light! (This is a reference to the light of the fire and the light of the oil together, as interpreted by Mujahed and Al-Suddi, may Allah be pleased with them. However, other interpreters added that it is guidance from God upon the effort from the believer to learn the Holy Quran and apply it, as mentioned below).

Allah guides to His Light whom He wills. (His Light is His Message of Islam to humanity, which was revealed through His Messengers and was completed by the Holy Quran, through the Seal of all Messengers of God, Muhammed, pbbuh).

And Allah gives examples for people (as illustration), (So, they can understand).

and Allah is knowledgeable of everything. (Al-Noor, 24: 35)

The whole verse can be interpreted as the Light of God, as Ibn 'Abbas, may Allah be pleased with him and his father, said, or as the Light of the believer, as the four scholars also mentioned. Thus, God's Light is guidance to the believers, assuring them and reinforcing their faith to worship Him. It is like a lamp in a niche. The lamp here is the heart of the believer, which has been lighted with faith, and with learning the Holy Quran and the Sunna. These represent the sources of guidance to faith in God for the believer, just like the good, pure oil as the source for the lamp light.

Al-Qurtubi added that Allah, praise to Him, described the Holy Quran as a "Clear Light" in Verse 174 of Surat Al-Nissa (Chapter 4). He also described Prophet Muhammed, pbbuh, as "Light" in Verse 15 of Surat Al-Maeda (Chapter 5). Thus, the believer is guided by the Light of the Holy Quran and the Light of the Prophet Muhammed, pbbuh, (his Sunna). He further said that the Light of God in the heart of the believer is like the pure oil, which is about to illuminate (give light) even without fire touching it. As the believer learns the truth from the Holy Quran, his/her faith is reinforced, like the light of the olive oil when it is touched by fire; hence, "Light Upon Light."

In interpreting "Light Upon Light," Ibn 'Abbas said that it is a reference to good deeds of the believer, reflecting his/her faith in God. Mujahed and Al-Suddi, may Allah be pleased with them, said that it means the Light of God and the light of the lamp, or the light of fire and the light of the oil, or the light of the Holy Quran and the light of faith together. Al-Tabari interpreted it as light in the believer's speech, deeds, birth, death, and resurrection. His/her heart is as pure in faith as the purity of light reflected on a planet, making it beautifully bright.

The Holy Quran comes from God, pure and blessed, just like the lamp light which comes from pure olive oil. The Quran light and truth are so shining and clear that anyone with reasoning should be able to reach the level of faith in God and worship Him. Allah, praise to Him in His Highness, showed people a lot of evidence about Him before the Holy Quran. Now, after revealing it to humanity, it is light upon light, and those who saw the light, before the Holy Quran or after it, have no excuse not to believe in Allah, the Light of the Heavens and the Earth.

***

5. Verses Mentioning God's Physical Features

Allah, Subhanahu wa Ta'ala (Praise to Him in His Highness) is the One, the Eternal, whom none has ever been equal to, as stated in Surat Al-Ikhlas (112: 1-4), mentioned above.

There is nothing like Him, as stated in Verse 11 of Surat Al-Shoura (Chapter 42).

فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ (الشورى ، 42: 11).

Fatiru assamawati wal ardi, ja'ala lakum min anfusikum azwajan, waminal Ana'ami azwajan, yathra okum feehi, laysa kamithlihi shay on, wahuwa assamee'ul baseeru (Al-Shoura, 42: 11).

The Originator of the Heavens and the Earth, (Allah), has made pairs for you from yourselves, and pairs of cattle, thereby multiplying (in the wombs of females). There is nothing like Him. He is The Hearer, The Seer (Al-Shoura, 42: 11).

***

With that stated, several verses of the Holy Quran mention some physical features of Allah. Al-Tabari mentioned that the tradition of early Muslim scholars is to mention these physical features of God, as described in the Holy Quran and the Sunna without trying to equate them with the physical features of humans. Here are some of them:

First, Allah, Praise to Him in His Highness, has a Face, which lilluminates (gives light to) the Throne, as interpreted by scholars, in Ayatul Kursi (The Verse of the Chair) above. Believers direct their prayers and good deeds to the Face of Allah, as in verses 2: 115, 2: 272, 30: 38, 30: 39, and 76: 9 of the Holy Quran.

وَلِلَّـهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّـهِ ۚ إِنَّ اللَّـهَ وَاسِعٌ عَلِيمٌ (البقرة ، 2: 115).

وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَلِأَنْفُسِكُمْ وَمَا تُنْفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ وَمَا تُنْفِقُوا مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ (البقرة ، 2: 272).

فَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ذَلِكَ خَيْرٌ لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ (الروم ، 30: 38).

وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَئِكَ هُمُ الْمُضْعِفُونَ (الروم ، 30: 39).

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (الإنسان ، 76: 9).

Walillahi almashriqu walmaghribu, fa aynama tuwalloo, fathamma wajhu Allahi, innAllaha wasi'un 'aaleemun (Al-Baqara, 2: 115).

wama tunfiqoo min khayrin fali anfusikum, wama tunfiqoona illabtigha a wajhi Allahi, wama tunfiqoo min khayrin yuwaffa ilaykum, wa antum la tuthlamoona (Al-Baqara, 2: 272).

Fa ati thal qurba haqqahu, walmiskeena, wabna assabeeli, thalika khayrun lillatheena yureedoona wajha Allahi, wa ola ika humul mufli'hoona (Al-Room, 30: 38).

wama ataytum min zakatin, tureedoona wajha Allahi fa ola ika humul mudha'ifoona (Al-Room, 30: 39).

Innama nut'imukum liwajhi Allahi, la nureedu minkum, jaza an wala shukooran (Al-Inssan, 76: 9).

***

To Allah belong (the directions of) the sunrise and the sunset (the east and the west). Whichever (direction) you turn to, there is the Face of Allah. He is The Vast, The Knower (Al-Baqara, 2: 115).

Whatever good you spend is for yourselves, (provided that) you give it seeking the Face of Allah. And whatever good you spend shall be repaid to you (in full), you shall not be treated unjustly (Al-Baqara, 2: 272).

And give to the kinsman his due, and to the needy, and to the destitute traveler. That is best for those who want the Face of Allah, and those are the winners (Al-Room, 30: 38)

That which you give in Zakat (charity), wanting the Face of Allah, those (amounts) will be multiplied many times (for you in rewards) (Al-Room, 30: 39).

'We feed you for the Face of Allah, we neither want a reward from you nor gratitude (Al-Inssan, 76: 9).

***

Second, some verses of the Holy Quran mention that Allah, Praise to Him in His Highness, has a Throne to sit on, such as Verse 3 of Surat Younus (Chapter 10) and Verse 54 of Surat Al-A'araf (Chapter 7).

إِنَّ رَبَّكُمُ اللَّـهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ (الأعراف ، 7: 54 ).

إِنَّ رَبَّكُمُ اللَّـهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ يُدَبِّرُ الْأَمْرَ ۖ مَا مِن شَفِيعٍ إِلَّا مِن بَعْدِ إِذْنِهِ ۚ ذَٰلِكُمُ اللَّـهُ رَبُّكُمْ فَاعْبُدُوهُ ۚ أَفَلَا تَذَكَّرُونَ (يونس ، 10: 3).

Inna rabbakumu Allahu, allathee khalaqa assamawati wal arda, fee sittati ayyamin, thumma istawa 'aalal 'aarshi (Al-A'araf, 7: 54).

Inna rabbakumu Allahu, allathee khalaqa assamawati wal arda, fee sittati ayyamin thumma istawa 'aalal 'aarshi, yudabbirul amra, ma min shafee'in illa min ba'adi ithnihi, thalikumu Allahu rabbukum, fa'abudoohu, afala tathakkaroona ? (Younus, 10: 3).

***

Surely your Lord is Allah, who created the Heavens and the Earth in six days, then sat on the Throne (Al-A'araf, 7: 54).

Surely your Lord is Allah, who created the Heavens and the Earth in six days, then sat on the Throne, governing (His creation). There is no intercessor except by His permission. That is Allah, your Lord, so worship Him. Will you not remember? (Younus, 10: 3).

Third, the Verse of the Chair (2: 255), mentioned above, tells us that Allah, praise to Him in His Highness, has a Chair to put His Feet on, as scholars interpreted above.

Fourth, Verses 26 and 73 of Surat Al-'Imran (Chapter 3), 64 of Surat Al-Maeda (Chapter 5) tell us that Allah, praise to Him, has Hands, extending them with provision for His creations and support for those who believe in Him.

قُلِ اللَّـهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ ﴿آل عمران ، 3: 26﴾.

إِنَّ الْفَضْلَ بِيَدِ اللَّـهِ يُؤْتِيهِ مَن يَشَاءُ ۗ وَاللَّـهُ وَاسِعٌ عَلِيمٌ ﴿آل عمران ، 3: 73﴾.

وَقَالَتِ الْيَهُودُ يَدُ اللَّـهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَاءُ ۚ (المائدة ، 5: 64).

وَمَن يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۗ ( النمل ، 27: 63).

تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (ألمُلْك ، 67: 1).

Qul illa humma, malika almulki, tu til mulka man tasha-o, watanzi'u almulka mimman tasha-o, wa tu'izzu man tasha-o, wa tuthillu man tasha-o, biyadikal khayru, innaka 'aala kulli shay in qadeerun (Al-'Imran, 3: 26).

***

Say: 'O Allah, Owner of the Kingdom. You give the kingdom (governance) to whom You will, and take the kingdom (governance) away from whom You will, You exalt whom You will and debase whom You will. In Your Hand is good, You have power over all things (Al-'Imran, 3: 26).

***

The four renowned Muslim scholars related three interpretations for Verse 3: 26.

First, it was interpreted as exalting Prophet Muhammed, pbbuh, by giving him the final and complete message of God to Humanity, as stated in the Holy Quran, after taking it from the Children of Israel, who rejected God's message delivered to them by Jesus Christ, peace be upon him.

Second, it was interpreted as a reply to the Christian of Najran, in southern Arabia, who worshipped Jesus Christ as God because he showed miracles to the Children of Israel to persuade them to believe in him as a Messenger of God. In this Verse, Allah Praise to Him in His Highness is telling worshippers of Jesus that only God can exalt somebody to govern over a nation and debase another. Only God has power over all things.

Third, it was interpreted as an answer to the call of Prophet Muhammed, pbbuh, who asked Allah that Muslims conquer the Persian and Roman empires. This was fulfilled when the entire Persian empire was conquered by Muslims and the Persian Nation became a Muslim nation contributing to spreading Islam in Asia. Most of the Roman empire was conquered by Muslims, particularly eastern (Levant), western (Spain), and southern (North African) Mediterranean coasts. Only the northern Mediterranean stayed under the Roman rule until the rise of the Ottoman empire, when Greece and parts of eastern Europe became under the Muslim Ottoman rule.

***

innal fadla biyadi Allahi, yu teehi man yasha-o, wa Allahu wasi'un 'aaleemun (Al-'Imran, 3: 73).

Waqalatil yahoodu, yadu Allahi maghloolatun, ghullat aydeehim, walu'inoo bima qaloo, bal yadahu mabsootatani, yunfiqu kayfa yasha-o (Al-Maeda, 5: 64).

waman yursilur riyaha bushran, bayna yaday ra'hmatihi (Al-Naml, 27: 63).

Tabaraka allathee biyadihil mulku, wahuwa 'aala kulli shay in qadeerun (Al-Mulk, 67: 1).

***

The bounty is in the Hand of Allah, He gives it to whomsoever He wills. Allah is Vast, Knowledgeable (Al-'Imran, 3: 73).

The Jews said: "The Hand of Allah is chained." It is their hands, which are chained, and they were cursed for what they said. Rather, His both Hands are extended (with provision), He spends as He wills (Al-Maeda, 5: 64).

And Who sends the winds bearing glad tidings between Both Hands of His Mercy (Al-Naml, 27: 63).

Blessed be He in whose Hand is the Kingdom, He is powerful over all things (Al-Mulk, 67: 1).

***

Fifth, many verses of the Holy Quran state that Allah, Praise to Him in His Highness, hears and sees. He is also described as Hearer and Seer, as well as The Hearer and The Seer.

There are 47 verses in the Holy Quran, in which Allah is described as "Samee'a" (Hearer)." There are 20 verses which describe Him as Al-Samee'a (The Hearer).

There are 42 verses in the Holy Quran, in which Allah is described as "Baseer," (Seer). There are three verses which describe Him as Al-Baseer (The Seer). These are Al-Isra (17 :1), Al-Shoura (42 : 11), and Ghafer (40 : 20).

In the following three verses, Allah, praise to Him in His Highness, states that He hears and sees:

قَالَ لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ (طه ، 20: 46).

لَّقَدْ سَمِعَ اللَّـهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّـهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ ۘ سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ ﴿آل عمران ، 3: 181﴾.

قَدْ سَمِعَ اللَّـهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّـهِ وَاللَّـهُ يَسْمَعُ تَحَاوُرَكُمَا ۚ إِنَّ اللَّـهَ سَمِيعٌ بَصِيرٌ (المجادلة ، 58: 1).

Qala la takhafa, innanee ma'akuma, asma'u wa ara (Taha, 20: 46).

Laqad sami'a Allahu qawla allatheena qaloo, inna Allaha faqeerun, wana'hnu aghniya on, sanaktubu ma qaloo, waqatlahumu al anbiya a, bighayri haqqin, wanaqoolu thooqoo 'aathabal hareeqi (Al-'Imran, 3: 181).

Qad sami'a Allahu, qawlal latee, tujadiluka fee zawjiha, watashtakee ila Allahi, wa Allahu yasma'u tahawurakuma, inna Allaha samee'un baseerun (Al-Mujadalah, 58: 1).

***

(Allah) said: Do not fear (the Pharaoh), I am with you: I hear and see (everything) (Taha, 20: 46).

Allah has heard the taunt of those who said: "Allah is poor and we are rich!" We shall write (record) what they said and (write) their killing of the prophets without a right (to do so), and We shall say (to them): "Taste the torture of the (Scorching) Fire (Al-'Imran, 3: 181).

Allah has heard the saying (statement) of (the woman) who argues with you about her husband; and she complains (in prayer) to Allah; and Allah hears your dialogue, Allah is Hearer and Seer (Al-Mujadalah, 58: 1).

***

Finally, The human being has a face, eyes, ears, hands, and feet like his/her Creator, who created humans in the best image, as stated in Verse 4 of Surat Al-Teen (Chapter 95).

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (التين ، 95: 4).

Laqad khalaqnal insana, fee a'hsani taqweemin (Al-Teen, 95: 4).

***

Surely We created the human (being) in the Best Image (Al-Teen, 95: 4).

Al-Tabari, Ibn Katheer, and Al-Siyouti interpreted the last word of the verse, "Taqweem," as "Soorah," the accurate translation of which is "image." Al-Qurtubi also interpreted it as image but added that Allah, Praise to Him in His Highness, created human beings on His Image, the Best Image. They have face, eyes, ears, hands, and feet, as He has. They also have some of His traits, which are blown into them from His Spirit, such as justice, mercy, and compassion. He distinguished them from His other creations on Earth by walking upright, speaking, knowing right and wrong, and having the capability to choose between them.

Subhana Allahi, Rabul 'Alameen!

Praise to Allah, The Lord of the Worlds!

***

The Good Names of Allah

The rest of this article contains a list of the Good Names of Allah. Each name is referenced by citing some of the verses which contain it in the Holy Quran. Then, it is explained according to the interpretation of the four renowned Muslim scholars, particularly from Al-Qurtubi's famous book, Al-Asna (which is totally devoted to the explanation of the Good Names of God). Finally, a list of God's Good Names is reached, on the basis of direct citation from the Holy Quran that these are His Good Names as He has mentioned them directly in the Holy Quran.

Some translators translated "God's Good Names" also as "God's Most Beautiful Names."

There are many websites in Arabic and English which mention, list, or translate the Good Names of God. Some Arabic websites provide citations for the verses which mention them, as well as interpretations and explanations of their meanings. Others just mention one-word translation for each name without interpretations or explanations. Almost all of these websites use a traditional list which combines some of the Good Names of God (which are stated clearly in the Holy Quran) with God's Attributes concluded as a result of mentioning verbs or adjectives related to Him { 4 } .

This author is providing readers with the following list, which is different from the above-mentioned lists in that it only includes the Good Names of God, which are mentioned clearly and directly in the Holy Quran, with citation for some of the verses they are mentioned in.

The following list includes 117 Good Names of God. Some of them are variants of the same verb root but they are all authentic and clearly and directly mentioned in the Holy Quran. Thus, this list includes more of the Good Names of God than the traditional lists of the ninety-nine names.

As observed above, the famous list of the Good Names of God includes some "Names" which are not clearly and directly mentioned in the Holy Quran. These "Names" were just concluded on the basis of some verses that describe God's actions or attributes. A list of these concluded "Names" is created here but called Attribute, instead of Names.

This is an effort to search for and study the Good Names of Allah, as we were instructed by Prophet Muhammed, peace and blessings of God be upon him. This author does not claim that his list is exclusive. Actually, he encourages other researchers to continue the work of finding and studying more and more of God's Good Names in the Holy Quran.

***

The Holy Quran attracts us to the Good Names of God in the following four verses:

وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ (الأعراف ، 7: 180)

قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ أَيًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَى (الإسراء ، 17: 110)

اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ الْأَسْمَاءُ الْحُسْنَى (طه ، 20: 8)

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاءُ الْحُسْنَى ( الحشر ، 59: 24)

Notes:

* The Arabic text of the cited verses of the Holy Quran in this article is copied from http://quran.al-islam.com, www.tanzil.com and www.quranexplorer.com .

{ 1 } The Interpretation of the verses of the Holy Quran, mentioned in this article, is primarily based on the works of the four early prominent Islamic scholars, known for their interpretations of the Holy Quran. These are Al-Tabari (Died in 310 Hijriya), Al-Qurtubi (Died in 671 Hijriya), Ibn Katheer (Died in 774 Hijriya), and Al-Siyouti (849-911 Hijriya, 1445-1505). They employ their knowledge of Arabic as well as their comprehensive knowledge of the Holy Quran, using verses in one context to explain other verses in other contexts. Their most important contribution, though, is including explanations from the Hadith of the Prophet, peace and blessings of God be upon him, and from his companions, may Allah be pleased with them. Complete works of these scholars are published at the official website of the Saudi Arabian Ministry of Islamic affairs, which can be accessed at: http://quran.al-islam.com .

Though this author benefited from the works of all of the four scholars in writing this article, may Allah reward all of them, he benefited most from the wonderful work of Al-Qurtubi, who wrote a two-volume book (Al-Asna) about the Good Names of Allah. See endnote # 4.

Moreover, this author has benefited tremendously from the wonderful works of a website called Tanzil, "Revelation" ( http://tanzil.net/#1:1). This website has a search function which allows users to find any word in the Holy Quran, giving statistics about it, and providing 13 English translations of the Holy Quran, in addition to translations to other languages. Moreover, Tanzil provides Quran recitations for 18 famous Arabic reciters, one English, and two Persians, allowing a continuous recitation of the Holy Quran. May Allah give those who have founded, contributed to, and operated this website the best of rewards here and in the Hereafter.

Though this author consulted with the interpretations of these renowned scholars and translators, the translation of the meanings of the Quranic verses as well as the interpretations related to them in this and other articles are his sole responsibility.

The name of Bin Katheer can also be written as Ibn Katheer. In either case, it means the son of Katheer, like in English with Jackson, which meant originally the son of Jack. The rule in Arabic is writing it as Ibn if it is used with one name, like Ibn Katheer. However, it is written as Bin if it comes between two names, like Muhammed Bin Ahmed.

{ 2 } There are three Arabic vowels and their three strong forms (Tanween, i.e. adding "N"). The first is the Fat'ha, which maybe expressed in English by the sound / a /, with its strong form of / an /. The second is the Kassra, which maybe expressed by the sound / i /, with its strong form of / in /. The third Arabic vowel is the Dhamma, which maybe expressed by the sound / u /, with its strong form of / un /.

Following Arabic grammatical rules, a common name such as "Ahmed" (or Ahmad) maybe written and pronounced as Ahmada, Ahmadan, Ahmadi, Ahmadin, Ahmadu, and Ahmadun.

While all these six vowel forms are written in the Arabic text of the Holy Quran, not all of them are pronounced in recitation, particularly at the end of each verse. However, they maybe pronounced when several verses are continuously recited.

Arabic written words are mainly composed of consonants, vowels are added as symbols over or under a letter, as in the case of the text of the Holy Quran. However, in books and written media, only basic consonants and essential vowels are written as letters. No vowel symbols are added, as it is expected from an average educated Arabic speaker to know how to pronounce the words without vowel symbols.

{ 3 } Underlined letters in the Quran transliteration

Some Arabic letters and sounds have no counterparts in the English alphabet and the English phonetic transcription. There are nine Arabic sounds which have no equivalence in the English alphabet. These are ( ح خ ص ض ط ظ ع غ ق ). Some translators underline the closest English letters to these Arabic letters, in order to tell readers that these are pronounced differently in Arabic. The closest sounds expressing the Arabic letters in parentheses, from right to left, are ( h, kh, s, dh, t, tdh, a, gh, q ). However, underlining them as ( h, kh, s, dh, t, tdh, a, gh, q ) conveys the message that these are different from the English sounds expressed by the letters of the English alphabet.

The two Arabic letters and sounds of Tha ( ث ) and Dhal ( ذ ), expressed by the two English letters "th" at the beginning of the English words "three" and "that," are transliterated as / th / and / th /, respectively.

This author uses this same method of underlining these letters, with the exception of the two Arabic letters expressed by the / h / and / a / sounds. Instead of underlining them, he adds an apostrophe before the letter to become / 'h / and / 'a / respectively. Using an apostrophe instead of underling a letter is for practical reasons only. First, these two letters are more frequently used than the other letters in the list. Second, it is easier to use the apostrophe on keyboards than adding underlining after writing.

As an example, an apostrophe is used before the English letter / a / to express the eighteenth letter of the Arabic alphabet / 'ayn /, as in the case of translating the Good Name of God, Al-'Azeez, the tenth on the list.

An apostrophe is also used before the English letter / h / to express the sixth letter of the Arabic alphabet / 'ha /, as in the case of translating the Good Name of God, Al-A'had,

The above usage of an apostrophe to help express the Arabic sound / 'a / may not be enough if the sound occurs at the end of a word, such as in the case of the Good Name of God, number 30, "Al-Samee'u." This Good Name of God is pronounced as "Al-Samee' " without conjugation. However, because the sound / 'a / occurs at the end of the word, the pronunciation may become distorted as / as-samee'a / instead of / as-samee ' /. As a solution, this author is using the conjugated form of the noun as a subject to become / as-samee'u /, the closest to the Arabic pronunciation.

{ 4 } . Some of the websites which provide the Good Names of Allah with explanation and interpretation

As the index (webpage # 6 below) shows, there are so many websites which address the topic, providing translations and explanations for the Good Names of Allah. Here are just five of them:

i. Al-Asna fi shar'h Al-Asma il Husna (A book in Arabic devoted to the explanation of God's Good Names by Muhammed Bin Ahmed Al-Qurtubi (died in 671 H), one of the renowned four Muslim scholars honored in this article), available online, pages can be zoomed to readable size. The first 52 pages represent an introduction to the book, written by a group of scholars who brought the Qurtubi's book to the printed form. It can be found accessed freely at:

http://www.archive.org/details/asnaa_asmaa_alla

The book is also published in PDF, can be downloaded in its entirety from:

http://www.4shared.com/get/QvcGeWF-/________.html

ii. Al-Moojaz fi Ma'arifat Asma illahil Husna (The Concise in Konwing God's Good Names), in Arabic, By Sami Bin Abdullah Bin Abdul Rahman Al-Sunaid, at: http://come2allah.com/main_Body.htm#

iii. Ya Beyrouth Arabic website contains a page for God's Good Names, with explanation and verse citation but without giving credit to the author of this great effort. http://www.yabeyrouth.com/pages/index738.htm

iv. Image Shack website provides one-word translation for each of the Good Names of Allah:

http://img383.imageshack.us/f/99namesofallahbyrzap9.jpg/ (Large and readable page).

v. Faizani provides translations and short explanations, at: http://www.faizani.com/articles/names.html

vi. Bing index of the Good Names of Allah (for all entries about the subject):

http://www.bing.com/search?q=good+names+of+Allah&form=HPNTDF&pc=HPNTDF&src=IE-SearchBox

{ 5 } The famous list of the 99 Names of God, in Arabic, which includes many Attributes (Not Names), as explained above in the last section of this article

An English list of the 99 Names of God, which follows the above Arabic list (which includes some Attributes, not Names):

ImageShack, share photos, pictures, free image hosting, free video hosting, image hosting, video hosting, photo image hosting site, video hosting site

{ 6 } . Statistics about the number of times the Good Names of God are mentioned in the Arabic Holy Quran are based on search results from the Tanzil website, at http://tanzil.net/#1:1 and the Holy Quran Index in Arabic by Muhammed Fuad Abdul Baqi. Cairo: Dar Al-Fikr. 1406 (1986). The Arabic Title of the index is: “Al-Mu’ajam Al-Mufahras Li Alfadh Al-Quran Al-Kareem.

Because of the Arabic grammatical rules, a noun, an adjective, or a verb may take many forms in relation to tense and pronouns. This means that the number of times of the Good Names of God mentioned in this article is not an exhaustive number. Thus, mentioning the number of times a Good Name of God occurs in the Holy Quran is meant to document that it is really mentioned first, then to give readers an idea about how much the Name was frequently mentioned. There is no claim that these numbers are exclusive.

====================================

* Dr. Hassan Ali El-Najjar has a Ph.D. in Sociology and a Master’s degree in Cultural Anthropology from the University of Georgia, USA. He is also a native speaker of Arabic. He was born in Gaza, Palestine, in 1369 Hijriya, 1950 AD.