The (realisation of) beauty and perfection in the Names of Allah is by way of considering each Name on its own and it can also be considered when a Name is combined with another. As a result of combining one Name with another, a further level of perfection (in Allah’s Names) is attained.

An example of this is, “al-’Aziz al-Hakim” (the All-Powerful, All-Wise). Allah combines the mention of these two Names often in the Qur’an. Each of these Names indicates the specific perfection that it necessitates (by way of its inherent meaning), and thus, He is characterised with al-’izzah (power) in the Name al-’Aziz, and al-hukm and al-hikmah (judgement and wisdom) in the Name al-Hakim. And in combining them both, there is yet another perfection which is that His ‘izzah (power) is linked with His hikmah (wisdom). Thus, His power does not necessitate oppression, tyranny, or evil action - something that does occur from those weilding power in the creation. Power and authority leads those holding it to misuse, leading them to oppress, tyrannize and evil behaviour.

A great benefit exists in the combination of al-’Aziz with al-Hakim, which is that ‘izzah (power) is tied to hikmah (wisdom). Power on its own can lead to oppression, tyranny and evil behaviour, such as when we find a king with power in his kingdom, with no one opposing him. You will find that such a king, on account of his power and authority will be violent and tyrannical, and he will not care because he is not wise. Likewise, amongst the people are those who are wise, but they do not have any power or sway. Such a person may possess wisdom, and his behaviour will be good, he will place everything in its proper place, yet he does not have strength or power that allows him to implement what he desires (in light of his wisdom).Allah is powerful, possessor of strength, and possessor of complete, perfect wisdom, as He is al-’Azeez al-Hakeem.

Thus in the combination of two Names, another level of perfection is realised. In this case it is strength of implementation and execution in one’s wisdom, and wisdom in one’s use of power and strength.

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.