As for jūd (munificence), it means abundant giving. Thus, one says jāda al-sahāb when clouds pour down abundant rain, and describes a horse as jawād when it runs with all its strength.

Among the revealed names is al-Qawī (the Strong), but al-Jald (the Hardy) may not be inferred by analogy with it, even though their meanings are close when describing human beings, because mustering endurance involves exertion and effort.

Neither al-Mutīq (the Capable) nor al-Mustatī‘ (the Able) may be inferred by analogy with al-Qādir (the All-Powerful), because capacity and ability in these expressions refer to bodily strength and physical constitution.

Among His names is al-‘Alīm (the All-Knowing), and knowledge is one of His attributes. Yet He may not, by analogy, be named ‘ārif (a knower), because ma‘rifah (acquired knowledge) presupposes the means through which knowledge of something is attained. Likewise, He is not described as al-‘Āqil (the Rational).

This principle must be observed and not neglected, for its benefit is immense, while ignorance of it is harmful. Allah alone grants success.”1.

Al-Saffārīnī said in his versified exposition of creed:

“Yet in truth, His names are established only by revelation;
For this we have abundant demonstration.”

He then explained the verse, saying:

“‘Yet His names’—meaning the most beautiful names—‘are established only by revelation’: this is the true, authoritative position held by the people of truth. They are established by the texts of revelation and their occurrence in transmitted evidence.

It must also be understood that the scholars of the Sunnah agree that the most beautiful names and the most exalted attributes may be applied to the Creator—glorious and exalted is He—when authorized by the Lawgiver, and that whatever has been prohibited may not be applied to Him.”2.