Al-Muhaymin. The meaning of this term in respect of Allah Most High is that He brings about the actions, sustenance and life span of His creatures. Moreover, He brings (these) about for them through the instrumentality of His knowledge, control and preservation of them.

Al-Mumin is the one to whom safety and security are attributed in view of the fact that he supplies that which brings them into being and therewith blocks the avenues leading to fear.

As-Salam is the one whose essence is free from imperfection, His attributes from any trace of deficiency and His actions from evil. Since this is the case, there is no perfect, unimpaired state of being in existence except that which is ascribed to and emanates from Him.

Al-Malik is the one whose essence and attributes are independent of all existing things, but everything in existence is dependent upon (in need of) Him.

Ar-Rahman and Ar-Raheem. These two names are derived from rahma (mercy). (The concept of) mercy necessitates one who is an object of mercy, for no one is an object of mercy unless he is in need. Ar-Rahman is the one by means of whom the needs of the needy persons are satisfied in such a way that neither intent, volition nor solicitude are involved. The one in need is not called Raheem.

Allah is the name of the existent, the one who is entitled to the divine attributes, the one who is qualified by the qualities of lordship. He is unique in terms of authentic existence.

Al-Quddus is the one who is above every description which human perception could apprehend, the imagination could grasp, the fancy could reach, the innermost consciousness could pervade and thereby have an understanding of Him, or the reflection could determine.