The Names of Allah, the Most High, are all husnaa (beautiful), meaning that they reach the extremity of beauty. As Allah, the Most High said, “To Allaah belong the Most Beautiful Names“. (7:18). This is because they comprise perfect attributes which do not have any deficiency from any angle, neither in meaning, nor in implication.

When we look at words, we find that they can either:

• indicate the extremity of perfection
• indicate perfection that is not the extremity of perfection
• indicate perfection in one context and deficiency in another
• indicate a meaning that is deficient in all respects

A further explanation of these four types:

The first: If these words indicate the extremity of perfection, then they are from the Names of Allah, since they do not contain any defciency. Examples would include, as-Samee’ (the All-Hearer), al-Baseer (the All-Seer), al-’Adheem (the All-Mighty), al-’Aleem (the All-Knower). All these names indicate complete perfection, which is perfection that admits no deficiency.

The second: Those words that indicate a quality of perfection that can admit to deficiency. Allah is not to be named with them, however they can be used to inform about him. In other words, these would not be formal names, but they can be used in order to inform about Allah. For example, al-mutakallim (the one who speaks), ash-sha’ee (the one who wills), as-saani’ (the one who makes), al-faa’il (the one who does) - and whatever is similar to that. So it is permissible that we say Allaah is mutakallim (one who speaks), that Allaah is fa'’aal (one who does) and so on, but he is not to be formally named with them.

For al-mutakallim (the one who speaks) is not from the Names of Allah, because one who speaks could speak with that which is praiseworthy, or he could speak with that which is blameworthy. Even though speech in itself is a quality of perfection, specific instances of speech could denote imperfection or perfection. Hence, one who speaks with good is one who speaks with perfection, and one who speaks with evil is one who speaks with deficiency. Thus, speech itself is perfection, but its content can be praiseworthy or blameworthy. Thus, al-mutakallim (one who speaks) cannot be from the names of Allah, however Allaah can be described as “one who speaks” from the angle of informing about him.

The third: Those words that contain both perfection and deficiency within their actual meanings (instead of by implication with something else). These words are not applied to Allah, but they are to be mentioned restrictedly, with qualification. For example, makr (plotting), khidaa’ (deception), istihzaa (mockery), kaid (plot). It would not be correct for us to say that Allah plots or that he plans. This is because plotting divides into that which is praiseworthy and that which is blameworthy. Hence, the name al-Makir (the plotter), or al-Kaa’id (the planner, schemer) cannot be names of Allah. What is correct is that we are to qualify that, so we say that Allah plots against the one who plots, and Allah schemes against the one who schemes, and Allah mocks the one who mocks and so on.

The fourth: The words that are pure deficiency. Allah is not to be described with them at all, such as al-’umaa (blindness), as-samam (deafness), al-’ajz (incapacity). All of these are pure defciencies, hence they are not applied to Allah in any form, neither by way of a formal name, nor by way of description.

Thus, all of Allah’s Names are complete perfection and they do not entail or imply any deficiency whatsoever.

Examples of Allah’s Perfect Names

For example, al-Hayy (the Ever-Living) - this is a name of Allaah denoting the attribute of perfect life that was not preceded by non-existence, and is not followed by cessation. It is a life that necessitates all other perfect qualities such as knowledge, power, hearing, seeing and others.

Another example, al-’Aleem (the All-Knowing), a name denoting perfect and complete knowledge that is not preceded by ignorance, nor followed by forgetfulness. It is a complete, all-comprehensive, all-comprehending knowledge that covers everything in general and in detail, irrespective of whether that relates to His own actions or the actions of His creation.

Another example, ar-Rahmaan (the One Full of Mercy), this denotes perfect mercy, and about which the Prophet Muhammad (sallallahu alaihi wa sallam) said, “Indeed, Allah is more merciful to His servants than this (mother) is to her son”, referring to a mother who breastfed her child.