Names of Allah in the Qur'an

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

The sūrah opens with the name no created thing shares. Ibn Kathīr notes that Allāh is the name specific to the Lord alone — no one else has ever been called by it — so the ḥamd of āyah 2 is directed at a named, known God, not a vague power.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Exceedingly Merciful: mercy as an overwhelming, essential attribute that reaches all creation, believer and disbeliever alike.

Ibn Kathīr records that Ar-Raḥmān is a name specific to Allah which no one else may be called by, and that it names a mercy so vast it encompasses all creatures. Coming straight after Rabb al-ʿĀlamīn, it tells you what kind of Lord He is before the Day of Judgement is mentioned in the next āyah.

Source: Sunan Abī Dāwūd 1694 (ṣaḥīḥ); cited by Ibn Kathīr on 1:1

The Bestower of Mercy: the same mercy in continuous action, and specifically toward the believers.

The two names are paired rather than repeated. Ibn Kathīr and al-Saʿdī both take Ar-Raḥmān as mercy as a described attribute of the Self, and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is 'Raḥīm with the believers' but never 'Raḥmān with the believers'.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān, on 1:1–3

The Lord who creates, owns and directs every world and everything in it — ownership joined to care, not bare power.

Al-Saʿdī explains that Rabb gathers three things at once: creating, owning, and managing the affairs of creation — and that His rearing of creation is an act of kindness. Placed immediately after praise, it gives the reason for the praise: you are praising the One who has been sustaining you all along.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān, on 1:2

Owner — in the other recitation, King — of the Day of Judgement: sole possessor of authority on the day no one else holds any.

Al-Ṭabarī records both readings, Mālik (Owner) and Malik (King), as authentic and complementary: Mālik stresses possession, Malik stresses sovereign command. Placed after the two mercy names, it stops mercy being mistaken for indifference — the merciful One is also the Judge.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:4

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 2:5, 2:21, 2:26, 2:30, 2:37, 2:46 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 2:7, 2:8, 2:9, 2:10, 2:15, 2:17 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The All-Powerful: power complete over everything, without effort or limit.

It stands at 2:20, 2:106, 2:109, 2:148, 2:259, 2:284, closing an āyah 6 times. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 2:29, 2:32, 2:115, 2:127, 2:137, 2:158 and further, closing an āyah 19 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 2:32, 2:129, 2:209, 2:220, 2:228, 2:240 and further, closing an āyah 7 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 2:37, 2:54, 2:128, 2:143, 2:160, 2:163 and further, closing an āyah 12 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 2:127, 2:137, 2:181, 2:224, 2:227, 2:244 and further, closing an āyah 7 times. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 2:173, 2:182, 2:192, 2:199, 2:218, 2:225 and further, closing an āyah 8 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 3:2, 3:4, 3:5, 3:7, 3:9, 3:10 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 3:4, 3:6, 3:18, 3:62, 3:126, closing an āyah 5 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 3:6, 3:18, 3:58, 3:62, 3:126, closing an āyah 5 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 3:7, 3:8, 3:9, 3:15, 3:16, 3:35 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Powerful: power complete over everything, without effort or limit.

It stands at 3:26, 3:29, 3:165, 3:189, closing an āyah 4 times. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 3:31, 3:89, 3:129, 3:155, closing an āyah 4 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 3:34, 3:35, 3:73, 3:92, 3:121, closing an āyah 5 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 3:34, 3:35, 3:38, 3:121, closing an āyah 4 times. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 4:1, 4:5, 4:6, 4:9, 4:11, 4:12 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 4:1, 4:3, 4:23, 4:65, 4:75, 4:77 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 4:11, 4:12, 4:17, 4:24, 4:26, 4:32 and further, closing an āyah 16 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 4:11, 4:17, 4:24, 4:26, 4:56, 4:92 and further, closing an āyah 12 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 4:16, 4:23, 4:25, 4:29, 4:64, 4:96 and further, closing an āyah 11 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 4:23, 4:25, 4:43, 4:96, 4:99, 4:100 and further, closing an āyah 10 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Witness, present to everything, who will testify on the Day of Judgement.

It stands at 4:33, 4:41, 4:72, 4:79, 4:159, 4:166, closing an āyah 6 times. Al-Saʿdī reads shahādah as knowledge plus presence plus testimony — so it closes disputes: the case is already witnessed.

Source: Qurʾān 6:19

The Helper who gives victory — sufficient as a helper when no one else remains.

It stands at 4:45, 4:52, 4:75, 4:89, 4:123, 4:145 and further, closing an āyah 7 times. Ibn Kathīr notes the pairing with Mawlā at moments of abandonment: the community is being told that the help it lost from people was never the help that mattered.

Source: Qurʾān 4:45

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 5:1, 5:2, 5:3, 5:4, 5:6, 5:7 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 5:2, 5:24, 5:25, 5:28, 5:64, 5:66 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 5:3, 5:34, 5:39, 5:74, 5:98, 5:101, closing an āyah 6 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 5:3, 5:34, 5:39, 5:74, 5:98, closing an āyah 5 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The All-Powerful: power complete over everything, without effort or limit.

It stands at 5:17, 5:19, 5:40, closing an āyah 3 times. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 5:38, 5:95, 5:118, closing an āyah 3 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 5:38, 5:118, closing an āyah 2 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 5:54, 5:76, 5:97, closing an āyah 3 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 6:1, 6:3, 6:12, 6:14, 6:17, 6:19 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 6:4, 6:23, 6:27, 6:30, 6:37, 6:38 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 6:13, 6:83, 6:96, 6:101, 6:115, 6:128 and further, closing an āyah 7 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 6:13, 6:115, closing an āyah 2 times. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 6:18, 6:73, 6:83, 6:128, 6:139, closing an āyah 5 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Aware: knowledge of the inward reality of things, their secrets and motives.

It stands at 6:18, 6:73, 6:103, closing an āyah 3 times. Al-Saʿdī distinguishes it from ʿilm: al-Khabīr is awareness of the innermost of matters, so it lands where hearts, intentions and concealed dealings are in question.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 6:54, 6:145, closing an āyah 2 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 6:54, 6:145, closing an āyah 2 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 7:3, 7:20, 7:22, 7:23, 7:38, 7:43 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 7:26, 7:28, 7:30, 7:32, 7:33, 7:37 and further, closing an āyah 1 time. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Near: nearer to the caller than the distance he imagines.

It stands at 7:56, closing an āyah 1 time. Ibn Kathīr reports the name was revealed in answer to a direct question about whether Allah is near or far, and the answer came without an intermediary: 'I am near.'

Source: Qurʾān 2:186; Ibn Kathīr ad loc.

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 7:109, 7:112, 7:200, closing an āyah 3 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 7:153, 7:167, closing an āyah 2 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 7:200, closing an āyah 1 time. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 8:1, 8:2, 8:7, 8:10, 8:13, 8:16 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 8:2, 8:4, 8:5, 8:9, 8:12, 8:54 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 8:10, 8:49, 8:63, 8:67, 8:71, closing an āyah 5 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 8:10, 8:49, 8:63, 8:67, closing an āyah 4 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 8:17, 8:42, 8:53, 8:61, 8:71, closing an āyah 5 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 8:17, 8:53, 8:61, closing an āyah 3 times. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 8:39, 8:72, closing an āyah 2 times. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 8:69, 8:70, closing an āyah 2 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 9:1, 9:2, 9:3, 9:4, 9:5, 9:6 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 9:5, 9:27, 9:91, 9:99, 9:102, 9:104 and further, closing an āyah 9 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 9:5, 9:27, 9:91, 9:99, 9:102, closing an āyah 5 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 9:15, 9:28, 9:60, 9:97, 9:98, 9:103 and further, closing an āyah 9 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 9:15, 9:28, 9:40, 9:60, 9:71, 9:97 and further, closing an āyah 8 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 9:21, 9:129. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 9:40, 9:71, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 9:98, 9:103, closing an āyah 2 times. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 10:1, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 10:2, 10:3, 10:9, 10:10, 10:19, 10:20 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 10:3, 10:4, 10:5, 10:6, 10:10, 10:11 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Witness, present to everything, who will testify on the Day of Judgement.

It stands at 10:46, closing an āyah 1 time. Al-Saʿdī reads shahādah as knowledge plus presence plus testimony — so it closes disputes: the case is already witnessed.

Source: Qurʾān 6:19

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 10:65, 10:79, closing an āyah 2 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 10:65, closing an āyah 1 time. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 10:107, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 10:107, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The All-Aware: knowledge of the inward reality of things, their secrets and motives.

It stands at 11:1, 11:111, closing an āyah 2 times. Al-Saʿdī distinguishes it from ʿilm: al-Khabīr is awareness of the innermost of matters, so it lands where hearts, intentions and concealed dealings are in question.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 11:1, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 11:2, 11:4, 11:6, 11:12, 11:13, 11:14 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 11:3, 11:17, 11:18, 11:23, 11:29, 11:34 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Most Great, above whom nothing is greater and beside whom nothing is large.

It stands at 11:3, 11:11, closing an āyah 2 times. Ibn Kathīr pairs it with al-ʿAlī to complete the argument: greatness and height together leave rival powers nothing to stand on.

Source: Qurʾān 22:62

The All-Powerful: power complete over everything, without effort or limit.

It stands at 11:4, closing an āyah 1 time. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 11:41, 11:90, closing an āyah 2 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Near: nearer to the caller than the distance he imagines.

It stands at 11:61, 11:64, closing an āyah 2 times. Ibn Kathīr reports the name was revealed in answer to a direct question about whether Allah is near or far, and the answer came without an intermediary: 'I am near.'

Source: Qurʾān 2:186; Ibn Kathīr ad loc.

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 12:6, 12:24, 12:33, 12:34, 12:41, 12:42 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 12:6, 12:34, 12:50, 12:55, 12:76, 12:83 and further, closing an āyah 7 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 12:6, 12:83, 12:100, closing an āyah 3 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 12:18, 12:19, 12:21, 12:23, 12:31, 12:37 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The King, the Owner: sole possessor of authority, most plainly on the Day no one else holds any.

It stands at 12:31, closing an āyah 1 time. Al-Ṭabarī records both readings — Mālik stressing possession, Malik stressing sovereign command — as authentic and complementary; where it appears, all rival authority is being dismissed.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:4

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 12:34, closing an āyah 1 time. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 12:53, 12:98, closing an āyah 2 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 12:53, 12:98, closing an āyah 2 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 13:1, 13:2, 13:6, 13:7, 13:16, 13:18 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 13:2, 13:8, 13:11, 13:13, 13:16, 13:17 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Guide: guidance to the truth, and guidance along it, are both His to give.

It stands at 13:7, 13:33, closing an āyah 2 times. Ibn Kathīr distinguishes the guidance of showing — which the Prophet ﷺ was given — from the guidance of granting, which belongs to Allah alone (28:56).

Source: Qurʾān 28:56

The Most Great, above whom nothing is greater and beside whom nothing is large.

It stands at 13:9, closing an āyah 1 time. Ibn Kathīr pairs it with al-ʿAlī to complete the argument: greatness and height together leave rival powers nothing to stand on.

Source: Qurʾān 22:62

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 14:1, 14:6, 14:7, 14:13, 14:23, 14:25 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 14:1, 14:4, 14:47, closing an āyah 3 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Praiseworthy: praised for what He is, whether or not anyone praises Him.

It stands at 14:1, 14:8, closing an āyah 2 times. Al-Saʿdī notes it is regularly joined to al-Ghanī: He is free of need and still deserving of praise — so praise is for His perfection, not payment for services.

Source: Qurʾān 35:15

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 14:2, 14:3, 14:4, 14:5, 14:6, 14:8 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 14:4, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Most Appreciative: He multiplies the reward of a small deed and never lets it go unnoticed.

It stands at 14:5, closing an āyah 1 time. Ibn Kathīr notes the name is placed beside deeds that look slight — patience, a quiet charity — to say that the return comes from a Lord who values them beyond their size.

Source: Qurʾān 35:30

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 14:36, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 14:36, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 15:25, 15:28, 15:36, 15:39, 15:56, 15:86 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 15:25, 15:53, 15:86, closing an āyah 3 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 15:25, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 15:49, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 15:49, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 15:69, 15:96. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 16:1, 16:2, 16:9, 16:18, 16:19, 16:20 and further, closing an āyah 2 times. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 16:7, 16:24, 16:30, 16:33, 16:42, 16:47 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 16:7, 16:18, 16:47, 16:110, 16:115, 16:119, closing an āyah 6 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Most High: exalted in essence, in power and in rank above all creation.

It stands at 16:60, closing an āyah 1 time. Al-Saʿdī reads ʿuluww as three-fold — of essence, of might and of rank — and it is used where creaturely claims to height are being cut down.

Source: Qurʾān 2:255

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 16:60, closing an āyah 1 time. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 16:60, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Powerful: power complete over everything, without effort or limit.

It stands at 16:70, 16:77, closing an āyah 2 times. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 16:70, closing an āyah 1 time. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 17:1, 17:17, 17:30, 17:96, closing an āyah 4 times. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 17:1, closing an āyah 1 time. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The Trustee to whom affairs are handed over, who then manages them perfectly.

It stands at 17:2, 17:54, 17:65, 17:68, 17:86, closing an āyah 5 times. Ibn Kathīr records that this was the word of Ibrāhīm in the fire and of the Prophet ﷺ and his companions when told an army had gathered against them.

Source: Qurʾān 3:173; Ṣaḥīḥ al-Bukhārī 4563

The Most Great, above whom nothing is greater and beside whom nothing is large.

It stands at 17:4, 17:9, 17:31, 17:43, 17:60, 17:87, closing an āyah 6 times. Ibn Kathīr pairs it with al-ʿAlī to complete the argument: greatness and height together leave rival powers nothing to stand on.

Source: Qurʾān 22:62

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 17:8, 17:12, 17:17, 17:20, 17:23, 17:24 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 17:22, 17:33, 17:39, 17:92, 17:94, 17:96 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 17:25, 17:44, closing an āyah 2 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Helper who gives victory — sufficient as a helper when no one else remains.

It stands at 17:75, 17:80, closing an āyah 2 times. Ibn Kathīr notes the pairing with Mawlā at moments of abandonment: the community is being told that the help it lost from people was never the help that mattered.

Source: Qurʾān 4:45

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 18:1, 18:4, 18:15, 18:16, 18:17, 18:21 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 18:10, 18:14, 18:16, 18:19, 18:21, 18:24 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Protecting Ally and Patron who takes charge of the believer's affairs.

It stands at 18:17, closing an āyah 1 time. Ibn Kathīr reads walāyah as Allah taking on the believer's care directly — bringing him out of darkness into light — and it appears wherever a rival protector is being refused.

Source: Qurʾān 2:257

The Omnipotent: power that actually executes, not merely holds capacity.

It stands at 18:45, closing an āyah 1 time. Al-Saʿdī notes the intensive form is used at scenes of decisive seizure — the destroyed nations, the Day of Judgement — where the point is that power was carried out.

Source: Qurʾān 54:42

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 19:2, 19:3, 19:4, 19:6, 19:8, 19:9 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Protecting Ally and Patron who takes charge of the believer's affairs.

It stands at 19:5, 19:45, closing an āyah 2 times. Ibn Kathīr reads walāyah as Allah taking on the believer's care directly — bringing him out of darkness into light — and it appears wherever a rival protector is being refused.

Source: Qurʾān 2:257

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 19:30, 19:35, 19:36, 19:48, 19:49, 19:58 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Exceedingly Merciful: mercy as an overwhelming, essential attribute reaching all creation.

It stands at 19:45, 19:58, 19:69, 19:78, 19:85, 19:87 and further, closing an āyah 9 times. Ibn Kathīr records that Ar-Raḥmān is specific to Allah and names a mercy so vast it encompasses every creature; where it appears, mercy is being stated as the setting in which the rest of the passage is heard.

Source: Sunan Abī Dāwūd 1694 (ṣaḥīḥ); cited by Ibn Kathīr on 1:1

The Most High: exalted in essence, in power and in rank above all creation.

It stands at 19:50, 19:57, closing an āyah 2 times. Al-Saʿdī reads ʿuluww as three-fold — of essence, of might and of rank — and it is used where creaturely claims to height are being cut down.

Source: Qurʾān 2:255

The Exceedingly Merciful: mercy as an overwhelming, essential attribute reaching all creation.

It stands at 20:5, 20:90, 20:109, closing an āyah 3 times. Ibn Kathīr records that Ar-Raḥmān is specific to Allah and names a mercy so vast it encompasses every creature; where it appears, mercy is being stated as the setting in which the rest of the passage is heard.

Source: Sunan Abī Dāwūd 1694 (ṣaḥīḥ); cited by Ibn Kathīr on 1:1

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 20:8, 20:14, 20:61, 20:73, 20:98, 20:114. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 20:12, 20:25, 20:45, 20:47, 20:49, 20:50 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 20:35, 20:125, closing an āyah 2 times. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8

The Most High: exalted in essence, in power and in rank above all creation.

It stands at 20:68, closing an āyah 1 time. Al-Saʿdī reads ʿuluww as three-fold — of essence, of might and of rank — and it is used where creaturely claims to height are being cut down.

Source: Qurʾān 2:255

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 21:2, 21:22, 21:42, 21:46, 21:49, 21:56 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 21:4, closing an āyah 1 time. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 21:4, closing an āyah 1 time. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 21:22, 21:25, 21:66, 21:67, 21:98, closing an āyah 1 time. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Exceedingly Merciful: mercy as an overwhelming, essential attribute reaching all creation.

It stands at 21:36, closing an āyah 1 time. Ibn Kathīr records that Ar-Raḥmān is specific to Allah and names a mercy so vast it encompasses every creature; where it appears, mercy is being stated as the setting in which the rest of the passage is heard.

Source: Sunan Abī Dāwūd 1694 (ṣaḥīḥ); cited by Ibn Kathīr on 1:1

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 22:1, 22:5, 22:19, 22:30, 22:40, 22:47 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 22:2, 22:3, 22:6, 22:7, 22:8, 22:9 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The All-Powerful: power complete over everything, without effort or limit.

It stands at 22:6, closing an āyah 1 time. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The Protecting Ally and Patron who takes charge of the believer's affairs.

It stands at 22:13, 22:78, closing an āyah 2 times. Ibn Kathīr reads walāyah as Allah taking on the believer's care directly — bringing him out of darkness into light — and it appears wherever a rival protector is being refused.

Source: Qurʾān 2:257

The Witness, present to everything, who will testify on the Day of Judgement.

It stands at 22:17, closing an āyah 1 time. Al-Saʿdī reads shahādah as knowledge plus presence plus testimony — so it closes disputes: the case is already witnessed.

Source: Qurʾān 6:19

The Praiseworthy: praised for what He is, whether or not anyone praises Him.

It stands at 22:24, 22:64, closing an āyah 2 times. Al-Saʿdī notes it is regularly joined to al-Ghanī: He is free of need and still deserving of praise — so praise is for His perfection, not payment for services.

Source: Qurʾān 35:15

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 22:40, 22:74, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 22:61, 22:75, closing an āyah 2 times. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 23:14, 23:23, 23:24, 23:28, 23:32, 23:38 and further, closing an āyah 2 times. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 23:26, 23:29, 23:39, 23:52, 23:57, 23:58 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 23:51, closing an āyah 1 time. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The Most Generous: He gives before being asked and forgives when able to punish.

It stands at 23:116, closing an āyah 1 time. Ibn Kathīr reads al-Akram in 96:3 as generosity so complete it teaches the ignorant what he did not know — the first revelation's argument for reading.

Source: Qurʾān 96:3–5

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 24:2, 24:5, 24:6, 24:7, 24:8, 24:9 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 24:5, 24:20, 24:22, 24:33, 24:62, closing an āyah 5 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 24:5, 24:22, 24:33, 24:62, closing an āyah 4 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 24:10, 24:18, 24:58, 24:59, closing an āyah 4 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 24:18, 24:21, 24:28, 24:32, 24:35, 24:58 and further, closing an āyah 8 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The Most Kind: raʾfah is mercy at its most tender, warding off hardship before it lands.

It stands at 24:20, closing an āyah 1 time. Classical tafsīr distinguishes raʾfah from raḥmah as the gentler and more intense: it appears where a burden could have been imposed and was lightened.

Source: Qurʾān 2:143

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 24:21, 24:60, closing an āyah 2 times. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The All-Powerful: power complete over everything, without effort or limit.

It stands at 24:45, closing an āyah 1 time. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 25:6, 25:70, closing an āyah 2 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 25:6, 25:70, closing an āyah 2 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The King, the Owner: sole possessor of authority, most plainly on the Day no one else holds any.

It stands at 25:7, closing an āyah 1 time. Al-Ṭabarī records both readings — Mālik stressing possession, Malik stressing sovereign command — as authentic and complementary; where it appears, all rival authority is being dismissed.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:4

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 25:16, 25:20, 25:21, 25:31, 25:45, 25:54 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 25:17, 25:41, 25:55, 25:68, 25:70, 25:71. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Most Great, above whom nothing is greater and beside whom nothing is large.

It stands at 25:19, 25:21, 25:52, closing an āyah 3 times. Ibn Kathīr pairs it with al-ʿAlī to complete the argument: greatness and height together leave rival powers nothing to stand on.

Source: Qurʾān 22:62

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 25:20, closing an āyah 1 time. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8

The All-Aware: knowledge of the inward reality of things, their secrets and motives.

It stands at 25:58, 25:59, closing an āyah 2 times. Al-Saʿdī distinguishes it from ʿilm: al-Khabīr is awareness of the innermost of matters, so it lands where hearts, intentions and concealed dealings are in question.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 26:9, 26:10, 26:12, 26:16, 26:23, 26:24 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 26:9, 26:68, 26:104, 26:122, 26:140, 26:159 and further, closing an āyah 9 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 26:9, 26:68, 26:104, 26:122, 26:140, 26:159 and further, closing an āyah 9 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 26:34, 26:37, 26:220, closing an āyah 3 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 26:89, 26:93, 26:97, 26:108, 26:110, 26:126 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 26:220, closing an āyah 1 time. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 27:6, 27:9, closing an āyah 2 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 27:6, 27:78, closing an āyah 2 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 27:8, 27:9, 27:15, 27:24, 27:25, 27:26 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 27:8, 27:19, 27:26, 27:44, 27:73, 27:74 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 27:9, 27:78, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 27:11, 27:30, closing an āyah 2 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 27:11, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Exceedingly Merciful: mercy as an overwhelming, essential attribute reaching all creation.

It stands at 27:30, closing an āyah 1 time. Ibn Kathīr records that Ar-Raḥmān is specific to Allah and names a mercy so vast it encompasses every creature; where it appears, mercy is being stated as the setting in which the rest of the passage is heard.

Source: Sunan Abī Dāwūd 1694 (ṣaḥīḥ); cited by Ibn Kathīr on 1:1

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 28:13, 28:27, 28:28, 28:30, 28:49, 28:50 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 28:16, 28:17, 28:21, 28:24, 28:30, 28:32 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 28:16, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 28:16, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Most Great, above whom nothing is greater and beside whom nothing is large.

It stands at 28:23, closing an āyah 1 time. Ibn Kathīr pairs it with al-ʿAlī to complete the argument: greatness and height together leave rival powers nothing to stand on.

Source: Qurʾān 22:62

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 29:3, 29:5, 29:6, 29:10, 29:11, 29:16 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 29:5, 29:60, 29:62, closing an āyah 3 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 29:5, 29:60, closing an āyah 2 times. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 29:10, 29:30, 29:50, 29:59. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Powerful: power complete over everything, without effort or limit.

It stands at 29:20, closing an āyah 1 time. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 29:26, 29:42, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 29:26, 29:42, closing an āyah 2 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 30:4, 30:5, 30:6, 30:8, 30:9, 30:10 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 30:5, 30:27, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 30:5, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 30:8, 30:33, 30:39. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 30:27, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Powerful: power complete over everything, without effort or limit.

It stands at 30:50, 30:54, closing an āyah 2 times. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 30:54, closing an āyah 1 time. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 31:2, 31:9, 31:27, closing an āyah 3 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 31:5, 31:33. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 31:6, 31:9, 31:11, 31:12, 31:13, 31:16 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 31:9, 31:27, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Praiseworthy: praised for what He is, whether or not anyone praises Him.

It stands at 31:12, 31:26, closing an āyah 2 times. Al-Saʿdī notes it is regularly joined to al-Ghanī: He is free of need and still deserving of praise — so praise is for His perfection, not payment for services.

Source: Qurʾān 35:15

The All-Aware: knowledge of the inward reality of things, their secrets and motives.

It stands at 31:16, 31:29, closing an āyah 2 times. Al-Saʿdī distinguishes it from ʿilm: al-Khabīr is awareness of the innermost of matters, so it lands where hearts, intentions and concealed dealings are in question.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Subtle and Gentle: He reaches the finest hidden thing, and arranges good by means you never see.

It stands at 31:16, closing an āyah 1 time. Al-Saʿdī joins both senses — knowledge of what is most subtle, and kindness delivered through paths the servant does not notice — which is why it appears where good arrives by an unexpected route.

Source: Qurʾān 12:100

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 31:28, closing an āyah 1 time. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 32:2, 32:3, 32:10, 32:11, 32:12, 32:15 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 32:4. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 32:6, closing an āyah 1 time. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 32:6, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 33:1, 33:2, 33:3, 33:4, 33:5, 33:6 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 33:1, 33:40, 33:51, 33:54, closing an āyah 4 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 33:2, 33:67, 33:68. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Aware: knowledge of the inward reality of things, their secrets and motives.

It stands at 33:2, 33:34, closing an āyah 2 times. Al-Saʿdī distinguishes it from ʿilm: al-Khabīr is awareness of the innermost of matters, so it lands where hearts, intentions and concealed dealings are in question.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Trustee to whom affairs are handed over, who then manages them perfectly.

It stands at 33:3, 33:48, closing an āyah 2 times. Ibn Kathīr records that this was the word of Ibrāhīm in the fire and of the Prophet ﷺ and his companions when told an army had gathered against them.

Source: Qurʾān 3:173; Ṣaḥīḥ al-Bukhārī 4563

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 33:5, 33:24, 33:50, 33:59, 33:73, closing an āyah 5 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 33:5, 33:24, 33:43, 33:50, 33:59, closing an āyah 5 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Protecting Ally and Patron who takes charge of the believer's affairs.

It stands at 33:17, 33:65, closing an āyah 2 times. Ibn Kathīr reads walāyah as Allah taking on the believer's care directly — bringing him out of darkness into light — and it appears wherever a rival protector is being refused.

Source: Qurʾān 2:257

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 34:1, 34:8, 34:22, 34:24, 34:27, 34:33 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 34:1, 34:27, closing an āyah 2 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Aware: knowledge of the inward reality of things, their secrets and motives.

It stands at 34:1, closing an āyah 1 time. Al-Saʿdī distinguishes it from ʿilm: al-Khabīr is awareness of the innermost of matters, so it lands where hearts, intentions and concealed dealings are in question.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 34:2, 34:15, closing an āyah 2 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 34:3, 34:6, 34:12, 34:15, 34:19, 34:21 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 34:6, 34:27, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Most Appreciative: He multiplies the reward of a small deed and never lets it go unnoticed.

It stands at 34:13, 34:19, closing an āyah 2 times. Ibn Kathīr notes the name is placed beside deeds that look slight — patience, a quiet charity — to say that the return comes from a Lord who values them beyond their size.

Source: Qurʾān 35:30

The Near: nearer to the caller than the distance he imagines.

It stands at 34:50, 34:51, closing an āyah 2 times. Ibn Kathīr reports the name was revealed in answer to a direct question about whether Allah is near or far, and the answer came without an intermediary: 'I am near.'

Source: Qurʾān 2:186; Ibn Kathīr ad loc.

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 35:1, 35:2, 35:3, 35:4, 35:5, 35:8 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 35:1, 35:13, 35:18, 35:34, 35:37, 35:39. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Powerful: power complete over everything, without effort or limit.

It stands at 35:1, 35:44, closing an āyah 2 times. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 35:2, 35:28, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 35:2, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Most Great, above whom nothing is greater and beside whom nothing is large.

It stands at 35:7, 35:32, closing an āyah 2 times. Ibn Kathīr pairs it with al-ʿAlī to complete the argument: greatness and height together leave rival powers nothing to stand on.

Source: Qurʾān 22:62

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 35:28, 35:30, 35:41, closing an āyah 3 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Most Appreciative: He multiplies the reward of a small deed and never lets it go unnoticed.

It stands at 35:30, 35:34, closing an āyah 2 times. Ibn Kathīr notes the name is placed beside deeds that look slight — patience, a quiet charity — to say that the return comes from a Lord who values them beyond their size.

Source: Qurʾān 35:30

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 36:2, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 36:5, 36:38, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 36:5, 36:58, closing an āyah 2 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 36:16, 36:25, 36:46, 36:51, 36:58. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 36:38, 36:79, 36:81, closing an āyah 3 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 36:47, 36:74. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Exceedingly Merciful: mercy as an overwhelming, essential attribute reaching all creation.

It stands at 36:52, closing an āyah 1 time. Ibn Kathīr records that Ar-Raḥmān is specific to Allah and names a mercy so vast it encompasses every creature; where it appears, mercy is being stated as the setting in which the rest of the passage is heard.

Source: Sunan Abī Dāwūd 1694 (ṣaḥīḥ); cited by Ibn Kathīr on 1:1

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 37:5, 37:31, 37:84, 37:87, 37:100, 37:126 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 37:23, 37:35, 37:40, 37:56, 37:74, 37:86 and further, closing an āyah 1 time. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Forbearing: He does not hasten punishment, though He has full power to.

It stands at 37:101, closing an āyah 1 time. Al-Saʿdī reads ḥilm as deliberate delay despite ability, giving the sinner room to return; where it seals a passage of disobedience, the delay you are living in is being named as a mercy.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 38:9, 38:16, 38:24, 38:35, 38:41, 38:61 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 38:9, 38:66, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Bestower, who gives freely without being asked and without expecting return.

It stands at 38:9, 38:35, closing an āyah 2 times. Ibn Kathīr reads it beside duʿāʾ for steadiness: gifts of guidance and mercy are named as pure grant, not wage.

Source: Qurʾān 3:8

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 38:26, 38:65. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Subduer: everything is under His domination, willingly or not.

It stands at 38:65, closing an āyah 1 time. Ibn Kathīr notes it is nearly always paired with al-Wāḥid: oneness plus domination, which is exactly the argument against taking other lords.

Source: Qurʾān 40:16

The Most High: exalted in essence, in power and in rank above all creation.

It stands at 38:69, closing an āyah 1 time. Al-Saʿdī reads ʿuluww as three-fold — of essence, of might and of rank — and it is used where creaturely claims to height are being cut down.

Source: Qurʾān 2:255

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 39:1, 39:2, 39:3, 39:4, 39:6, 39:7 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 39:1, 39:5, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 39:1, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Subduer: everything is under His domination, willingly or not.

It stands at 39:4, closing an āyah 1 time. Ibn Kathīr notes it is nearly always paired with al-Wāḥid: oneness plus domination, which is exactly the argument against taking other lords.

Source: Qurʾān 40:16

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 39:6, 39:7, 39:8, 39:9, 39:10, 39:20 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Guide: guidance to the truth, and guidance along it, are both His to give.

It stands at 39:23, 39:36, closing an āyah 2 times. Ibn Kathīr distinguishes the guidance of showing — which the Prophet ﷺ was given — from the guidance of granting, which belongs to Allah alone (28:56).

Source: Qurʾān 28:56

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 39:53, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 39:53, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 40:2, 40:4, 40:10, 40:12, 40:14, 40:16 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 40:2, 40:8, 40:42, closing an āyah 3 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 40:2, closing an āyah 1 time. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 40:6, 40:7, 40:8, 40:11, 40:26, 40:27 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 40:8, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Most Great, above whom nothing is greater and beside whom nothing is large.

It stands at 40:12, closing an āyah 1 time. Ibn Kathīr pairs it with al-ʿAlī to complete the argument: greatness and height together leave rival powers nothing to stand on.

Source: Qurʾān 22:62

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 40:20, 40:56, closing an āyah 2 times. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 40:20, 40:56, closing an āyah 2 times. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 41:2, 41:32, closing an āyah 2 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Exceedingly Merciful: mercy as an overwhelming, essential attribute reaching all creation.

It stands at 41:2, closing an āyah 1 time. Ibn Kathīr records that Ar-Raḥmān is specific to Allah and names a mercy so vast it encompasses every creature; where it appears, mercy is being stated as the setting in which the rest of the passage is heard.

Source: Sunan Abī Dāwūd 1694 (ṣaḥīḥ); cited by Ibn Kathīr on 1:1

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 41:9, 41:14, 41:23, 41:29, 41:30, 41:38 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 41:12, 41:41, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 41:12, 41:36, closing an āyah 2 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 41:14, 41:15, 41:19, 41:21, 41:22, 41:28 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 41:32, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Witness, present to everything, who will testify on the Day of Judgement.

It stands at 41:47, 41:53, closing an āyah 2 times. Al-Saʿdī reads shahādah as knowledge plus presence plus testimony — so it closes disputes: the case is already witnessed.

Source: Qurʾān 6:19

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 42:3, 42:5, 42:6, 42:8, 42:9, 42:10 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 42:3, 42:19, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 42:3, 42:51, closing an āyah 2 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 42:5, 42:14, 42:15, 42:16, 42:22, 42:36 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 42:5, 42:23, closing an āyah 2 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The All-Powerful: power complete over everything, without effort or limit.

It stands at 42:9, 42:29, 42:50, closing an āyah 3 times. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 42:11, 42:27, closing an āyah 2 times. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 42:12, 42:50, closing an āyah 2 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 43:4, 43:84, closing an āyah 2 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 43:9, 43:84, closing an āyah 2 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 43:9, closing an āyah 1 time. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 43:13, 43:14, 43:32, 43:35, 43:46, 43:49 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Exceedingly Merciful: mercy as an overwhelming, essential attribute reaching all creation.

It stands at 43:45, closing an āyah 1 time. Ibn Kathīr records that Ar-Raḥmān is specific to Allah and names a mercy so vast it encompasses every creature; where it appears, mercy is being stated as the setting in which the rest of the passage is heard.

Source: Sunan Abī Dāwūd 1694 (ṣaḥīḥ); cited by Ibn Kathīr on 1:1

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 43:63, 43:64, 43:84, 43:87, closing an āyah 1 time. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 44:4, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 44:6, 44:7, 44:8, 44:12, 44:20, 44:22 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 44:6, closing an āyah 1 time. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 44:6, closing an āyah 1 time. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 44:18, 44:19, 44:42. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 44:42, 44:49, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 44:42, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Most Generous: He gives before being asked and forgives when able to punish.

It stands at 44:49, closing an āyah 1 time. Ibn Kathīr reads al-Akram in 96:3 as generosity so complete it teaches the ignorant what he did not know — the first revelation's argument for reading.

Source: Qurʾān 96:3–5

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 45:2, 45:5, 45:6, 45:8, 45:10, 45:12 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 45:2, 45:37, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 45:2, 45:37, closing an āyah 2 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 45:11, 45:15, 45:17, 45:30, 45:36. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 46:2, 46:4, 46:5, 46:8, 46:10, 46:13 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 46:2, closing an āyah 1 time. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 46:2, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 46:8, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 46:8, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 46:13, 46:15, 46:25, 46:34. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Powerful: power complete over everything, without effort or limit.

It stands at 46:33, closing an āyah 1 time. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 47:1, 47:3, 47:4, 47:7, 47:9, 47:10 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 47:2, 47:3, 47:14, 47:15. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 48:2, 48:3, 48:4, 48:5, 48:6, 48:7 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 48:3, 48:7, 48:19, closing an āyah 3 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 48:4, 48:7, 48:19, closing an āyah 3 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 48:4, 48:26, closing an āyah 2 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 48:14, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 48:14, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The All-Powerful: power complete over everything, without effort or limit.

It stands at 48:21, closing an āyah 1 time. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The Protecting Ally and Patron who takes charge of the believer's affairs.

It stands at 48:22, closing an āyah 1 time. Ibn Kathīr reads walāyah as Allah taking on the believer's care directly — bringing him out of darkness into light — and it appears wherever a rival protector is being refused.

Source: Qurʾān 2:257

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 49:1, 49:3, 49:5, 49:7, 49:8, 49:9 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 49:1, 49:8, 49:13, 49:16, closing an āyah 4 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Hearing: He hears every voice, in every language, including the one raised in secret.

It stands at 49:1, closing an āyah 1 time. Ibn Kathīr notes it is paired with responsiveness as much as with knowledge: He hears the complaint, the duʿāʾ and the slander alike, and answers each in its own way.

Source: Ṣaḥīḥ al-Bukhārī, chapter on 58:1

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 49:5, 49:12, 49:14, closing an āyah 3 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 49:5, 49:14, closing an āyah 2 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 49:8, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Aware: knowledge of the inward reality of things, their secrets and motives.

It stands at 49:13, closing an āyah 1 time. Al-Saʿdī distinguishes it from ʿilm: al-Khabīr is awareness of the innermost of matters, so it lands where hearts, intentions and concealed dealings are in question.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Glorious: vast in honour, greatness and generosity together.

It stands at 50:1, closing an āyah 1 time. Al-Saʿdī reads majd as the union of greatness and generosity — grandeur that gives rather than withholds.

Source: Qurʾān 11:73

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 50:26. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 50:27, 50:39. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Preserver: He guards what He wills from harm and keeps a complete record of deeds.

It stands at 50:32, closing an āyah 1 time. Al-Saʿdī gives the two senses together — preserving creation and preserving the record — so the name reassures and warns in one word.

Source: Qurʾān 15:9

The Witness, present to everything, who will testify on the Day of Judgement.

It stands at 50:37, closing an āyah 1 time. Al-Saʿdī reads shahādah as knowledge plus presence plus testimony — so it closes disputes: the case is already witnessed.

Source: Qurʾān 6:19

The Near: nearer to the caller than the distance he imagines.

It stands at 50:41, closing an āyah 1 time. Ibn Kathīr reports the name was revealed in answer to a direct question about whether Allah is near or far, and the answer came without an intermediary: 'I am near.'

Source: Qurʾān 2:186; Ibn Kathīr ad loc.

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 51:16, 51:30, 51:34, 51:44. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 51:28, 51:30, closing an āyah 2 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 51:30, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 51:50, 51:51, 51:58. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Provider, who guarantees the provision of every creature He made.

It stands at 51:58, closing an āyah 1 time. Ibn Kathīr ties the name to the purpose of creation stated beside it: He created jinn and men to worship Him and asks no provision from them — provision runs the other way.

Source: Qurʾān 51:58

The Firm: strength that is unshakeable and never diminishes with use.

It stands at 51:58, closing an āyah 1 time. Ibn Kathīr reads it as the intensification of al-Qawī — power without fatigue — and it stands beside the guarantee of provision.

Source: Qurʾān 51:58

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 52:7, 52:18, 52:29, 52:37, 52:48. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 52:27, 52:43. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 52:28, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Most High: exalted in essence, in power and in rank above all creation.

It stands at 53:7, closing an āyah 1 time. Al-Saʿdī reads ʿuluww as three-fold — of essence, of might and of rank — and it is used where creaturely claims to height are being cut down.

Source: Qurʾān 2:255

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 53:18, 53:23, 53:30, 53:32, 53:42, 53:49 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 53:23, 53:26, 53:58, 53:62. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 54:10. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 54:42, closing an āyah 1 time. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Omnipotent: power that actually executes, not merely holds capacity.

It stands at 54:42, closing an āyah 1 time. Al-Saʿdī notes the intensive form is used at scenes of decisive seizure — the destroyed nations, the Day of Judgement — where the point is that power was carried out.

Source: Qurʾān 54:42

The King, the Owner: sole possessor of authority, most plainly on the Day no one else holds any.

It stands at 54:55, closing an āyah 1 time. Al-Ṭabarī records both readings — Mālik stressing possession, Malik stressing sovereign command — as authentic and complementary; where it appears, all rival authority is being dismissed.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:4

The Exceedingly Merciful: mercy as an overwhelming, essential attribute reaching all creation.

It stands at 55:1, closing an āyah 1 time. Ibn Kathīr records that Ar-Raḥmān is specific to Allah and names a mercy so vast it encompasses every creature; where it appears, mercy is being stated as the setting in which the rest of the passage is heard.

Source: Sunan Abī Dāwūd 1694 (ṣaḥīḥ); cited by Ibn Kathīr on 1:1

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 55:13, 55:16, 55:17, 55:18, 55:21, 55:23 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 56:74, 56:80, 56:96. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 57:1, 57:4, 57:5, 57:7, 57:8, 57:9 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 57:1, 57:25, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 57:1, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Powerful: power complete over everything, without effort or limit.

It stands at 57:2, closing an āyah 1 time. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 57:3, closing an āyah 1 time. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 57:4, closing an āyah 1 time. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 57:8, 57:19, 57:21. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 57:9, 57:28, closing an āyah 2 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 58:1, 58:2, 58:3, 58:4, 58:5, 58:6 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 58:1, closing an āyah 1 time. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 58:2, 58:12, closing an āyah 2 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The All-Aware: knowledge of the inward reality of things, their secrets and motives.

It stands at 58:3, 58:11, closing an āyah 2 times. Al-Saʿdī distinguishes it from ʿilm: al-Khabīr is awareness of the innermost of matters, so it lands where hearts, intentions and concealed dealings are in question.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Witness, present to everything, who will testify on the Day of Judgement.

It stands at 58:6, closing an āyah 1 time. Al-Saʿdī reads shahādah as knowledge plus presence plus testimony — so it closes disputes: the case is already witnessed.

Source: Qurʾān 6:19

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 58:7, closing an āyah 1 time. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 58:12, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 58:21, closing an āyah 1 time. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 59:1, 59:2, 59:3, 59:4, 59:5, 59:6 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 59:1, 59:24, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 59:1, 59:24, closing an āyah 2 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Powerful: power complete over everything, without effort or limit.

It stands at 59:6, closing an āyah 1 time. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 59:10, 59:16. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 59:10, 59:22, closing an āyah 2 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The Most Kind: raʾfah is mercy at its most tender, warding off hardship before it lands.

It stands at 59:10, closing an āyah 1 time. Classical tafsīr distinguishes raʾfah from raḥmah as the gentler and more intense: it appears where a burden could have been imposed and was lightened.

Source: Qurʾān 2:143

The Exceedingly Merciful: mercy as an overwhelming, essential attribute reaching all creation.

It stands at 59:22, closing an āyah 1 time. Ibn Kathīr records that Ar-Raḥmān is specific to Allah and names a mercy so vast it encompasses every creature; where it appears, mercy is being stated as the setting in which the rest of the passage is heard.

Source: Sunan Abī Dāwūd 1694 (ṣaḥīḥ); cited by Ibn Kathīr on 1:1

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 60:1, 60:3, 60:4, 60:6, 60:7, 60:8 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 60:1, 60:4, 60:5. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 60:3, closing an āyah 1 time. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 60:5, 60:10, closing an āyah 2 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 60:5, closing an āyah 1 time. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Praiseworthy: praised for what He is, whether or not anyone praises Him.

It stands at 60:6, closing an āyah 1 time. Al-Saʿdī notes it is regularly joined to al-Ghanī: He is free of need and still deserving of praise — so praise is for His perfection, not payment for services.

Source: Qurʾān 35:15

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 60:7, 60:12, closing an āyah 2 times. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 60:7, 60:12, closing an āyah 2 times. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 61:1, 61:3, 61:4, 61:5, 61:6, 61:7 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 61:1, closing an āyah 1 time. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 61:1, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Near: nearer to the caller than the distance he imagines.

It stands at 61:13, closing an āyah 1 time. Ibn Kathīr reports the name was revealed in answer to a direct question about whether Allah is near or far, and the answer came without an intermediary: 'I am near.'

Source: Qurʾān 2:186; Ibn Kathīr ad loc.

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 62:1, 62:4, 62:5, 62:6, 62:7, 62:9 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 62:1, 62:3, closing an āyah 2 times. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 62:1, 62:3, closing an āyah 2 times. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The King, the Owner: sole possessor of authority, most plainly on the Day no one else holds any.

It stands at 62:1, closing an āyah 1 time. Al-Ṭabarī records both readings — Mālik stressing possession, Malik stressing sovereign command — as authentic and complementary; where it appears, all rival authority is being dismissed.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:4

The Most Holy: free of every defect, and above anything creation attributes to Him.

It stands at 62:1, closing an āyah 1 time. Al-Saʿdī reads it as purity from all fault together with the praise of the angels; it stands in passages establishing what Allah is not, before saying what He is.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 63:1, 63:2, 63:4, 63:5, 63:6, 63:7 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 63:10. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 64:1, 64:2, 64:4, 64:6, 64:7, 64:8 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The All-Powerful: power complete over everything, without effort or limit.

It stands at 64:1, closing an āyah 1 time. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 64:2, closing an āyah 1 time. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8

The Praiseworthy: praised for what He is, whether or not anyone praises Him.

It stands at 64:6, closing an āyah 1 time. Al-Saʿdī notes it is regularly joined to al-Ghanī: He is free of need and still deserving of praise — so praise is for His perfection, not payment for services.

Source: Qurʾān 35:15

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 64:7. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Aware: knowledge of the inward reality of things, their secrets and motives.

It stands at 64:8, closing an āyah 1 time. Al-Saʿdī distinguishes it from ʿilm: al-Khabīr is awareness of the innermost of matters, so it lands where hearts, intentions and concealed dealings are in question.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 64:11, closing an āyah 1 time. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 64:14, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 65:1, 65:2, 65:3, 65:4, 65:5, 65:7 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 65:1, 65:8. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 66:1, 66:2, 66:3, 66:4, 66:6, 66:8 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 66:1, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Bestower of Mercy: that same mercy in continuous action, and specifically toward the believers.

It stands at 66:1, closing an āyah 1 time. Al-Saʿdī takes Ar-Raḥmān as mercy described of the Self and Ar-Raḥīm as mercy directed at the one who receives it — which is why the Qurʾān says He is Raḥīm with the believers but never Raḥmān with them.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:1–3

The All-Knowing: His knowledge covers the hidden and the open, the past and what has not yet happened.

It stands at 66:2, 66:3, closing an āyah 2 times. Ibn Kathīr repeatedly reads this name as closing off excuses — the passage has just described what people conceal, intend or claim, and the name states that none of it is unseen to Him.

Source: Qurʾān 6:59; cited by Ibn Kathīr as the measure of His ʿilm

The All-Wise: He places everything exactly where it belongs, in creation and in command.

It stands at 66:2, closing an āyah 1 time. Al-Saʿdī says His ḥikmah is of two kinds — wisdom in what He creates and wisdom in what He legislates — so this name answers the question 'why has it happened like this?' and 'why has He commanded this?'

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The All-Aware: knowledge of the inward reality of things, their secrets and motives.

It stands at 66:3, closing an āyah 1 time. Al-Saʿdī distinguishes it from ʿilm: al-Khabīr is awareness of the innermost of matters, so it lands where hearts, intentions and concealed dealings are in question.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 66:5, 66:8, 66:11, 66:12. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Powerful: power complete over everything, without effort or limit.

It stands at 66:8, closing an āyah 1 time. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The All-Powerful: power complete over everything, without effort or limit.

It stands at 67:1, closing an āyah 1 time. Ibn Kathīr reads this name as the proof-clause after any claim that strains belief — resurrection, reversal of fortune, help for the weak: the ability is stated so the claim stands.

Source: Qurʾān 36:81

The Almighty: possessor of might that is never overcome, and of honour no one can strip away.

It stands at 67:2, closing an āyah 1 time. Al-Saʿdī explains ʿizzah as three things at once — strength, dominance, and being beyond reach — so the name answers any passage where believers are weak or the outcome looks doubtful.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 67:2, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 67:9, 67:26, 67:28. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Most Great, above whom nothing is greater and beside whom nothing is large.

It stands at 67:9, 67:12, closing an āyah 2 times. Ibn Kathīr pairs it with al-ʿAlī to complete the argument: greatness and height together leave rival powers nothing to stand on.

Source: Qurʾān 22:62

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 67:12. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Subtle and Gentle: He reaches the finest hidden thing, and arranges good by means you never see.

It stands at 67:14, closing an āyah 1 time. Al-Saʿdī joins both senses — knowledge of what is most subtle, and kindness delivered through paths the servant does not notice — which is why it appears where good arrives by an unexpected route.

Source: Qurʾān 12:100

The All-Aware: knowledge of the inward reality of things, their secrets and motives.

It stands at 67:14, closing an āyah 1 time. Al-Saʿdī distinguishes it from ʿilm: al-Khabīr is awareness of the innermost of matters, so it lands where hearts, intentions and concealed dealings are in question.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names)

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 68:2, 68:7, 68:19, 68:29, 68:32, 68:34 and further. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 69:10, 69:17, 69:43, 69:52. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 69:33. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 70:3. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 70:27, 70:28, 70:40. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 71:3, 71:4, 71:13, 71:15, 71:17, 71:19 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 71:5, 71:10, 71:21, 71:26, 71:28. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 72:3, 72:10, 72:17, 72:28. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 72:4, 72:5, 72:7, 72:12, 72:18, 72:19 and further. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 73:8, 73:9, 73:19, 73:20. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The Trustee to whom affairs are handed over, who then manages them perfectly.

It stands at 73:9, closing an āyah 1 time. Ibn Kathīr records that this was the word of Ibrāhīm in the fire and of the Prophet ﷺ and his companions when told an army had gathered against them.

Source: Qurʾān 3:173; Ṣaḥīḥ al-Bukhārī 4563

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 73:20. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Ever-Forgiving: He covers sins and then does not expose their doer.

It stands at 73:20, closing an āyah 1 time. Ibn Kathīr notes that maghfirah is covering as well as pardon; the name typically arrives immediately after a warning, so that fear is not left without a door out.

Source: Qurʾān 39:53

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 74:3, 74:31. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The proper name of the Divine Being: the One truly worshipped, to whom every other name returns as a description.

It stands at 74:31, 74:56. It is the name no created thing shares, so wherever it stands the address is to a named, known God rather than a vague power; Ibn Kathīr notes that the other beautiful names are all descriptions of the One called by it.

Source: Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, on 1:1–2

The Lord who creates, owns and directs — ownership joined to care, not bare power.

It stands at 75:12, 75:23, 75:30. Al-Saʿdī explains that Rabb gathers creating, owning and managing the affairs of creation, and that His rearing of creation is an act of kindness; passages that call Him Rabb are grounding their claim on the care you have already received.

Source: Al-Saʿdī, Taysīr al-Karīm al-Raḥmān (tafsīr of the beautiful names), on 1:2

The All-Seeing: nothing is too small, too dark or too distant for His sight.

It stands at 76:2, closing an āyah 1 time. Al-Saʿdī reads it as seeing joined to insight into what deeds deserve — so it seals passages about conduct, warning that action is watched, not only known.

Source: Ṣaḥīḥ Muslim 8