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Allah has many names, each of them has its own meaning and attributes. In Islam, there are 99 names of Allah, which are called «asmaul-husna» (great names). Each of these names is associated with certain qualities and characteristics of the Most High. Different names of Allah can bring benefits and help in our life. In addition to the moral and ethical qualities associated with the names of God, each term has its own meaning in the treatment of various diseases and psychological conditions. But along with the importance of knowing the 99 names of Allah, it is also important to understand these important qualities associated with each term. Each name of Allah Ta’ala opens a way to understand the Power and His mercy that can help us in our spiritual life. Also, knowing the properties of each name helps us to understand the difficulties and problems in our life. In Islam, the 99 names of God are the common names of God, each of which has its own special meaning. Some of these names mean mercy, others justice, and still others power. The names of Allah are used by Muslims in various situations both in prayer and in everyday life. There are many practices and methods based on using the names of Allah. In the Islamic tradition, there are many esoteric healing methods that include the use of divine names for healing and spiritual enlightenment. These methods allow Muslims to solve spiritual and physical problems with the help of the names of God. Ar-Rahman – The Sustainer, Compassionate, Ar-Rahim Merciful, As-Salam – The manifestation of peace and security, Al-Mutakkabir – The Most High, The names of Allah are very important in Islam and are used in various contexts including prayer, healing and spiritual enlightenment. Allah Almighty gave these names to Muslims so that they can turn to Him in any situation and get the necessary help. Al-Ghani is one of the names of God, which means «Rich», «Infinitely rich». The qualities of this name include complete independence from all creatures and complete satisfaction of human needs. This name reminds us that God is the source of all wealth and prosperity and that we must depend on Him for all our needs. Ar-Rahman is the name of God, which means «Merciful», «Beloved». This name describes the infinite mercy of Allah towards His creatures. We should ask God for mercy and follow His example and show mercy to others as He shows mercy to us. Al-Wakil is the name of Allah, which means «protector». This name reminds us that God cares for us and protects our interests. We must seek God’s protection and help in all our affairs and activities. The names of Allah help us to understand him and his qualities in a deeper way. Names are a sign of his goodness, generosity and mercy. We can use these names in prayer, prayer and communication with god. 99 names of Allah is one of the most important knowledge for Muslims. Each name has its own unique power and each of them represents a certain attribute of Allah. Knowing these names helps us to get closer to God and understand his attributes. Most of the names presented in the list have healing properties that allow you to get what you want, protect against evil, calm the soul, and even be used for healing. Allah’s names can also be used in everyday life. We use different names of Allah in our daily life. Some of these ways are: Reciting the names in prayers and supplications will help you feel the power of each name and use these qualities in your prayers. Using names to protect us from evil – for example, the name of Allah «Al-Hafiz» (The Guardian), if recited before going to sleep, helps to protect us from evil. Using Names to Achieve Goals – Allah’s Name Al-Barr (The Good) helps others achieve goals related to charity and kindness. The use of names in healing – for example, repeating the name «Ash-Shafi» (The Healer) in prayer helps to heal physical and mental ailments. In addition, we can use the names of God to strengthen our faith and understanding of God, His attributes and wisdom. So, knowing the 99 names of Allah and using them in our daily life will help us get closer to Allah, heal us spiritually and physically, and achieve our goals in life. Each of the 99 names of God has its own special meaning and represents different attributes of the supreme power. For example, «Ar-Rahman» (The Compassionate) refers to God’s infinite mercy and love for His creatures, and «Al-Kafi» (The All-Knowing) refers to God’s omniscience and all-encompassingness. Each of the 99 names of Allah has its own miraculous properties and can be used to cure various diseases and overcome difficulties in life. For example, if a person wants to recover from something, then he can repeat the name «Shafi» (Healer) and ask God for healing. Also, each of the 99 names of God can increase and protect a person’s protective qualities. For example, repeating the name Al-Muhaimin (The Protector) helps to maintain safety and protection from evil. Some names of Allah can be used to cure various diseases and obstacles. For example, the combination of the names «Ar-Rafi’i» (The Rewarder of Good Deeds) and «At-Tawwaab» (The Accepter of the Repentant) can be repeated to cure bad diseases. You can repeat the names Al-Muhaimin (The Protector) or As-Salam (Peace) to get rid of fear and anxiety. The names Al-Kafi (All-Knowing) and Ar-Razzaq (Foretelling) help to achieve financial aid and material well-being. Any of the 99 names can be used to show respect when addressing God in prayer. For example, when asking for forgiveness of sins, you can say: «I am al-Gaffar» (meaning – the forgiver), «I am al-Tawwab» (meaning – the purifier), «I am al-Shakur» (meaning – I am thankful). You can use these names to reduce or relieve suffering. for example, «I am al-Shafi» (meaning: I am a healer), «I am Ar-Rahim» (meaning: I am merciful). Chanting these names can help you feel calm and relaxed. Using names in our daily life helps strengthen our faith and reminds us that God is present in our lives. For example, saying «I am al-Ali» (meaning – I have ascended), «I am al-Muhit» (meaning – I am around), «I am al-Hafiz» (meaning – my guardian) strengthens faith and protects against negative thoughts and actions. These are the best Affirmations that start with I… The use of names during prayer helps to achieve deep peace, peace of mind. Any of the 99 names of Allah can be repeated by slowly inhaling and exhaling, focusing on its meaning.

Such an exercise helps to raise the level of consciousness and strengthen the connection of the soul with God. Use names on the knots between the fingers. Many Muslims use knots on their beads to recite certain names of Allah throughout the day. These points help us focus on prayer and remember God’s presence in our lives. It also helps strengthen the soul’s connection with Allah in daily life. Using the 99 names of Allah brings many benefits to the life of a Muslim – protects from humiliation and suffering, strengthens faith and connection with Allah in everyday life. Remembering the meaning and purpose of each name helps you gain a deeper understanding of the divine, and using the names correctly helps you learn to observe the world around you with a new, appreciative perspective.

When we talk about Allah, we mean two aspects of His being: His essence (zat) and His attributes (sifat). No one knows the existence of Allah Ta’ala except Him. He is infinite and immeasurably great, and all creatures and their capacities are limited and imperfect compared to Him. We cannot understand His essence and every attempt fails from the beginning. Allah Almighty says about himself: «He is invisible (in this world), but He sees everything. He knows the outcome of everything, he knows everything.» (Surah Angam, verse 103). Similarly, in one of the hadiths, the Messenger of God (may God’s blessings and peace be upon him) says: «Reflect on the creatures and do not reflect on the Creator. However, there are certain attributes of the divine being known through duty. We will look at them in order. God’s essence is six. The attributes of the Divine Being are unique to Allah Ta’ala and are obligatory upon Him. Therefore, this quality cannot be found in any other being and cannot be lacking in Him. Existence (Wujud) – From the previous article, we understood that the existence of God is necessarily known through the existence of all other things. In other words, since creatures exist, the Creator must also exist. Therefore, He necessarily exists (wajib al-wujud). This applies to all periods, places and possible universes. The opposite of this attribute would be nonexistence, which is logically impossible because it implies that there is nothing else. Eternity (qidam) – After realizing that the existence of all creatures depends on Allah Ta’ala, one must also understand that Allah Ta’ala always exists. Time is His creation. Thus, His existence was «before» time. It does not limit Him and does not affect Him. If it ends, His obligation will continue unchanged. It precedes the next attribute. Infinity (Baka) – This attribute relates to the points above. There can be no time without Allah Ta’ala either before creation, during creation, or after. Similitude of creation (Muhalafatu lil-hawadis) – Everything except Allah Ta’ala came into being because of His dependence. Except for Allah Almighty, everything has a defect. The Holy and Great God is free from any defect. Thus, He is not like anything, nor is He like anything that can be imagined. In other words, it is not what you imagine it to be. Self-sufficient (Qiyam bi nafsihi) – Allah Ta’ala is not dependent on a creator, abode, time or anything else for His existence. This means that He exists by Himself (As-Somad). Uniqueness (Wahdania) – Three different meanings are required here regarding the nature and attributes of Allah Ta’ala. He is one without another, one without likeness, and also one indivisible.

Allah Ta’ala’s attributes, like His nature, are eternal and perfect. Allah Almighty has described Himself with them and they serve as an important way to develop a relationship with our Creator. Temporary and imperfect, our limited minds cannot grasp their full meaning, but they allow us to communicate with God, and when we understand them, we find love and connection. There are two ways to describe a thing: the features it has (positive attributes) and the features it doesn’t have (negative attributes). Created things may have similar attributes in a limited sense, that is, they can be described in the same terms used to describe Allah Ta’ala, but the meaning given to them is insufficient compared to what is attributed to Allah. For example, a person can be described as merciful (rahma), but this is in stark contrast to the character of Allah Ta’ala. This concept is described by Allah Ta’ala in the clearest verse about His nature: «There is nothing like Him.» (Surah Shura, verse 11). Finally, unlike other attributes such as contentment (ar-rida) and its opposite, displeasure (al-ghadab), opposites of positive attributes are impossible for Allah. Next, we will consider eight attributes: Life (Hayat) – He is alive, death is impossible for him. Allah Almighty says about himself in the Holy Qur’an: «Trust in the Immortal Living One, glorify and praise Him. It is enough for him to know the sins of his people,» he said. (Surah Furqan, verse 58). Power (Kudra) – He is the possessor of unlimited power. His almighty power is visible from the greatness of the Universe to the intricacies of the cell. The opposite is weakness, and it is impossible for Him. «Allah created every living thing from (a drop of) water. Among them (living creatures) are those that crawl on their bellies (like snakes), those that walk on two legs (like humans), and those that walk on four legs (like most animals). God creates what He wills. Indeed, Allah is capable of all things (He is Almighty). (Surah Noor, verse 45). Knowledge («Ilm) – He knows everything – what was, what is, what will be and what will not be. He knows everything down to the last detail. The creatures are proof of His infinite and perfect Knowledge. The opposite of knowledge is ignorance [not knowing] and it is impossible for Him in every way. «He holds the keys to something hidden. Only He knows about it. He knows everything that is on the land and in the sea (about all living and nonliving creatures). He knows every leaf that falls from the tree. All the grains, fresh and dry things in the darkness of the earth – all this is (written) in the Open Book (Lauh al-Mahfuz). (Surah Angam, verse 59). Will (Irada) – He willed (ma kana wa ma ya kun) what was and will be from eternity. He has what he wants and what he doesn’t want. There is no one who can oppose His will and there is no one who can delay His command. His will is absolute and he cannot be forced to do anything. God says: «He does what He wills.» (Surah Buruj, verse 16). The textual evidence for the above four qualities is given in the Holy Qur’an and Hadith. The rational argument is that if any one of these four attributes were negated, then there would be no possible thing, since that which is dependent cannot itself exist without being dependent. In other words, without Power, there would be weakness. A weak person does not create something. It was impossible to determine what kind of creature would inevitably appear. Without knowledge, possible things cannot exist, because in order to imagine something, knowledge of it is necessary. Without life, none of these qualities would exist. In other words: The existence of possible things proves that Allah Ta’ala must be alive. This proves that he must have the Knowledge of creation, the will to define it, and the power [ability] to bring it into being. Hearing (Sam’) – He hears all sounds without relying on any organs, sound waves, propagating particles and the like. Sight (Basar) – He sees all forms and colors without relying on organs, light waves and the like. «Indeed, Allah is the Hearer and the Seer.» (Surah Ghafir, verse 20). speech (kalam) – as he hears and sees, his speech does not depend on any organ, sound wave, letter, interpretation. It is through this quality that it leads to conversion. The Qur’an is the word of God, because it is the message of God. «When Moses came to the place that We had appointed (Mount Sinai), his rabbi spoke to him (in a language unlike the speech of men). (Surat al-A’raf, verse 143). Creation (taqwim) is the creation of something out of nothing. He creates all things by his will, knowledge and power. «He is the creator of the heavens and the earth. When he made up his mind, «Be!» it remains only to say. Then it will happen.» (Surat al-Baqarah, verse 117). The textual evidence of these four characteristics is found in the Holy Qur’an and the Sunnah. A reasonable argument is that if Allah Ta’ala did not possess these qualities, then He should have the opposite qualities: muteness, deafness, and blindness. All of these are faults that are impossible for Allah Ta’ala because He needs someone else to get rid of them or help Him. Being needy is Self-denial, and Self-denial is impossible with Allah Ta’ala. First of all, understanding the attributes of Allah Ta’ala is the way to know Him. Every lover tries to learn something about the object of his love. How strong is this desire when the person we love is perfect in every way? Second, the understanding of attributes affects personality adjustment. A man strives to cling to the perfections of his beloved as little as he can. thirdly, invoking Allah through nature and character brings a person closer to Him. Allah Ta’ala describes the characteristics of the inhabitants of Jahannam (hell) in Surah «Araf» and says: «Their hearts do not understand, their eyes do not see, and their ears do not hear. (In terms of lack of thinking, unwillingness to look with intent to learn, and unwillingness to listen while thinking) they are like animals – but more lost (because they have left that which brings them eternal benefit and turned to that which causes them eternal pain) They are heedless (unaware of their benefit)» (Surah Araf, verse 180). He says to the believers as a cure for the diseases of mankind: «Allah has beautiful names. So turn to Him and turn to them!» (Surah Araf, verse 180). Allah Ta’ala named himself with these beautiful names. Such is the beauty of Allah Ta’ala – none can describe Him except Him. The Messenger of God (peace and blessings of God be upon him) said in his prayer: «I cannot praise you properly, as if you were praising yourself.» (Muslim and others). The Messenger of Allah (peace and blessings of Allah be upon him) further explained that Allah Almighty has 99 names and whoever knows them will enter Paradise (Al-Bukhari and others).

BELIEVE IN THE SACRED BOOKS

The Arabic word «kitab» comes from the word «kitaba», which means «to write». «Inscription» means «page with inscription.» And the «Holy Books» are the books and pages containing the words of Allah, revealed to the messengers of Allah. These books were revealed either in written form (like the Torah) or in the form of revelation written after revelation. In Islam, belief in the books of God is considered a condition of faith. A person who does not believe in books is considered an unbeliever. Allah says in the book: «Whoever does not believe in God, his angels, his books, his messengers and the last day is in great error!» (Surah Nisa, verse 136). In Islam, holy books are called: Pages revealed by God to Abraham and Moses. The Book of the Torah is the greatest book of the generation of Israel, revealed to the prophet Moses. The Book of Psalms is a book revealed to the Prophet David. The Bible is the book revealed to Jesus, the son of Mary. Some scholars believe that the Bible differs from the Torah only in certain places in which the sons of Israel argued. The Holy Quran is the last book of Allah revealed to the Prophet Muhammad. According to Islamic belief, books such as the Torah and the Bible were sent by Allah, but people made various changes to them and changed their meaning, and the Quran is considered to be preserved from changes. Allah says: «Verily We have sent down this remembrance and indeed We preserve it» (Surah Hijr, 8).

BELIEVE IN ANGELS AND JINNS

Angels comes from Arabic word «send». In the religion of Islam, angels are completely subordinate to Allah; they are creatures that carry out any of His commands and convey revelations to messengers. The Holy Quran says about angels: «They fear their Lord above themselves and do what they are commanded» (Sura Nahl, 50) Prophet Muhammad about angels: «Angels were created from light, jinn were created from fire, and Adam was created from what was told to you.» Sahih Muslim (2996). Imam al-Bayhaqi spoke about belief in angels: Believing that they exist, recognizing their status and believing that they are servants of Allah, like humans and jinn. Among them, God sends messengers, sets up the throne of God, oversees heaven and hell, and so on. Praying to angels and asking them for help is strictly prohibited. Allah says: «He does not command you to make angels and prophets gods. Will He command you to disbelieve after you become Muslims?» (Sura Ali Imran, 80). The names of angels in Islam are as follows: Gabriel: one of the greatest angels who brought revelations and holy books to the prophets. Mikael is responsible for nature, Israfil is the function of Israfil (a.s.) to blow the horn (twice) to kill all living things, and then resurrect all dead creatures (including people, jinn, angels, etc.). Malik and Ridwan – Guardians of Paradise. Malak ul-Maut is an angel who takes the soul of a living being. Kiroman Katibin is the name given to two angels who record without error the deeds of every person in this world. Munkar and Nakir are two angels who ask questions to a man who has run out of salt in the world and has gone to his grave. Hamala ul-arsh is the name given to the 8 angels who bear the Throne, the greatest of God’s creations.