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).